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在周初“以德配天”、“保民而王”的观念下,天对“德”的鉴察重点指向王者的功业而非个体的德性,这使当时的天命观呈现为一种政治化的贵族式天人关系,并不具有普遍意义。孔子的仁学立足于个体的安身立命,将周初的天命问题由外在的承领转作内在的证悟,提出了对人的道德意识的普遍性的思考。他对天人关系的本体论诉求,使得儒家之天实现了从纯粹主宰之天向形上的价值本体之天的超越。孔子对天作为价值本体的认识,与春秋时期天从意志之天(礼法道义的晓告、赐予者)向价值本源之天(天道)的转变有关,在这一点上,他尤其可能受到了齐国政治家晏子的天道观的影响。
At the beginning of the week, under the concept of “matching morality with morality” and “protecting the people and the king”, the observation of “morality” and “morality” focused on the work of the king rather than the morality of the individual, The concept of outlook on life presented as a political aristocratic relationship between man and nature, does not have universal significance. Confucius’ benevolence theory is based on the individual’s constitutional life. It turns the innermost envoy of the heavenly destiny in the early Zhou Dynasty into an inner one, and puts forward the thinking on the universality of human’s moral consciousness. His claim to the ontology of the relationship between man and nature has enabled the Confucian Heaven to surpass the heaven of value from the purely domination of nature. Confucius’s understanding of heaven as a value proposition is related to the shift from the will of heaven (etiquette, giver of rituals) to the source of heaven (heaven) in the Spring and Autumn Period, and at this point he is particularly likely to have been affected The Influence of Heavenly View of State Politician Yan Zi.