Chia Nan University of Pharmacy & Science Institutional Repository:Item 310902800/22089
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    CNU IR > Chna Nan Annual Bulletin > No.27 (2001) >  Item 310902800/22089
    Please use this identifier to cite or link to this item: https://ir.cnu.edu.tw/handle/310902800/22089


    Title: 三國時期的天命思想
    The idea of God' will in the three kingdoms
    Authors: 錢國盈
    Contributors: 人文社會教育中心
    Keywords: 三國
    天命
    符應
    改制
    災異
    Three kingdoms
    God's will
    Phenomena
    Reform
    Disaster
    Date: 2001
    Issue Date: 2010-03-24 16:45:17 (UTC+8)
    Abstract: 本文探討三國時期的天命思想,首先說明三國為何以天命作為其政權的正當性根源。其次說明在以天命作為政權正當性根源的思想之下,所進行的一系列相關的天命在己,受命改制及災異的觀念。三國之所以競相以天命作為其政權正當性的根源,乃是因為自周初即以天命作為政權正當性的根源,一直到三國時期此種思想仍未改變,人們甚至以此作為選擇某個政權的準則,如張魯,魯肅等人都是如此。然而「天無二主,地無二王」,且天命在誰也非空口宣稱即可,因此三國大抵以宣稱自己有盛德,各種符應並出及讖緯預言等內容來證明天命在己。其中曹魏與孫吳為證明其為應天作新王,因而又進行正朔,服色等事項的改制。政權天授,然而天命靡常,所以政權建立之後仍需時時戒慎恐懼,以求長保天命。因此,曹魏的文帝、明帝,東吳的孫權,對於作為上天之譴告的災異也都特別重視,二國之臣也常借災異的出現上疏以勸諫國君。經由上述的說明,我們發現,東漢末年開始,儒學雖有所衰微,但天命思想卻仍然有極大的影響。
    Relation: 嘉南學報 27 : p.281-298
    Appears in Collections:[Chna Nan Annual Bulletin] No.27 (2001)
    [The Center For General Education] Periodical Articles

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