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从先秦至秦汉,儒家革命思想经历了从“圣王革命”到“布衣革命”的转变,这种转变的产生,与汉代形成的“大一统”背景紧密相关,亦有理论自身发展的逻辑可循。以董仲舒为代表的汉儒,一方面承继先秦儒家孟、荀对“汤武革命”的肯定态度;另一方面也创造性地发展了“应天受命”观念,实现了从强调“顺天应人”到强调“受命而王”的转换。这种转换同时也从理论上完成了“布衣革命”的论证,即革命的发动者不再一定是具有“大德”的圣王和贵族,而是通过后续的“神化”将开国皇帝进行重新包装与塑造,以证明上天的“受命”。而有汉一代,儒家的革命思想亦经历了从“受命之符”到“符命革命”再到“图谶革命”的嬗变发展。
From pre-Qin to Qin and Han dynasties, the Confucianist revolutionary thought has undergone a change from “the revolution of the holy king ” to “commoner revolution ”. The emergence of this transition is closely related to the background of “unification ” formed in the Han Dynasty. The logic of its own development can be followed. Han Confucianism, represented by Dong Zhongshu, on the one hand inherited the affirmative attitude of Confucianism Meng and Xun to “Tangwu Revolution” on the one hand; on the other hand, it also creatively developed the concept of “ ”Good day should be“ to emphasize ”ordered and the king “ conversion. This transformation at the same time also theoretically completed the proof of ”commoner revolution“, that is, the initiator of the revolution no longer must have the ”king“ and aristocrats with ”great virtue“, but through the follow-up ”deification“ ”The founding emperor was repackaged and shaped to prove God’s“ command. ” However, the Han and the Han dynasties also experienced the evolution of Confucian revolutionary ideas from “ordered ” to “symbolic revolution ” to “figure 谶 revolution ”.