论文部分内容阅读
中国儒家天命观中有一个非常积极进步的思想,即认为上天是公正无私的,只有那些有德的君主才能得到天命的辅佐,用《尚书·皋陶谟》中的话就是“天命有德”①。然而今天学术界对《三国志通俗演义》②中天命观的研究,均停留在一种唯心主义的认识上,如刘孝严《〈三国演义〉的天命观》总结小说中的天命观有君权神授、天人感应、宿命夭定等③;李培建、曾良《论〈三国演义〉中的天命观》一文从命由天定、天命可知不可违、天人合一和天命转移等方面探讨《三国演义》中的天命观,其实与刘文总结
There is a very positive and progressive thinking in the Chinese Confucian outlook on destiny that heaven is just and unselfish. Only those virtuous monarchs can obtain the help of heavenly destiny. In the words of “Shang Gao Gao Tao Mo,” “ ”①. However, today’s academic research on the concept of heavenly life in the “Romance of the Three Kingdoms” ② rests on an idealistic understanding. For example, Liu Xiaoyan’s “Heavenly destiny” in “Romance of the Three Kingdoms” People induction, fate, etc. ③; Li Peijian, Zeng Liang << On the Romance of the Three Kingdoms >> in the article from the destiny of heaven, destiny can not be disowned, the unity of man and nature and the transfer of destiny to explore the Romance of the Three Kingdoms The concept of destiny, in fact, and Liu Wen concluded