屈原思想是以楚文化为根本,并兼容北方之学,尤其深受儒家学说的影响。而这两种文化精神——“巫文化”与“史文化”——在本质上有许多冲突,这种不和谐也在屈原思想中产生了终极的困惑,即天道与人道的冲荡。在他遭放逐之后,“缱绻恻怛,不能自己”之时,欲去不忍,欲留难就,这种文化思想的困惑更为突出,加之对于楚国危亡的忧心,个人思想意识的疑虑困顿在崇高的背影下上升为一种悲壮。缛缠绵幽怨的《离骚》回旋飘荡的正是这种情绪。至于《天问》,这种情绪体现就更为直接了。“天问”即“天道之问”——人类社会之兴亡衰败是依天道还是人道?！ 战国以前,见诸经义的天道人道之论,皆以天命为旨。《诗经》咏叹“假哉受命,有商孙子”;《易》说“天道下济而光明”及“天行健,君子自强不息”;《书》言“天道福善祸淫”。《周礼.师氏》中还有“至德以为道本”的说法。“至德”的意思是从天而降之德,即天德。集经义大全的孔子当然也不例外,“天生德于余”的孔夫子,知天命信天德循天道,这些都在《论语》中多有流露——“子之所慎,齐（斋祭）战、疾”（《述而》）;“子曰:不知命无以为君子也,不知礼无以立也,不知言无以知人也”（《尧曰》）;还说“获罪于天,无所祷也”（《八佾》）。天命在孔子眼里不仅是为人之所 Qu Yuan's thought is based on Chu culture and is compatible with the study of the North, especially influenced by Confucianism. However, these two kinds of cultural spirits - “witch culture” and “history culture” - have many conflicts in their nature. Such discord has also created the ultimate confusion in Quyuan's thought, that is, the conflict between heaven and humanity. After he was banished, he could not bear but want to stay hard when he was exiled and could not stand himself. This kind of confusion of cultural thought became more prominent. In addition, his doubts about the danger of the crisis in Chu and the suspicion of individual ideology were in the Sublime back up to a tragic.缛 lingering bitterness of the “Li Sao” whirling is exactly this kind of emotion. As for the “Heaven”, this kind of emotion manifests itself more directly. “Heaven” or “Heaven's question” - the rise and fall of human society depends on whether Heaven or humanity! Before the Warring States Period, see the doctrine of Heaven's humanity, all based on the purpose of destiny. “The Book of Songs” chant “Fake Karoya ordered, there are business grandson”; “Yi” said “under the Heaven and economic and light” and “Tian Xingjian, a gentleman self-improvement”; “Zhou Li. Shi's” There are “morality that way” argument. “Virtue” means the virtue of heaven, that is, the virtue of heaven. Of course Confucius of the collection of the Book of Justice is no exception. “Confucius, born with virtues,” learned Heaven and Heaven and believed in Heavenly Heaven. These were all revealed in The Analects of Confucius. “Say: I do not know life is not a gentleman also, I do not know the ceremony is not established, I do not know what to say without knowledge” (“Yao said”); also said that “was convicted In heaven, there is no prayer ”(“ eight 佾 ”). In the eyes of Confucius, destiny is not only human beings