在原始社会，人们为了生存，必须永无止境地对来自大自然，疾病，死亡，和无处不在并含有恶意和魔力的精灵的威胁，进行持续挣扎。为了对付这些威胁，古人想尽法宝。这些法宝中，很多是和原始宗教、精灵、巫术有关。在中国，到了西周末期，隐含在中国人的巫术态度和习俗已经形成。‘易经’就是一本巫术之书。
有人说，老子所说的道其实源自天道和天命，这两个观念原本都和原始巫术有关联。老子以‘道’取代了中国古人所崇拜的超自然存在者。
亦有人说，孔子把‘易经’的巫术内容传变为哲学名作，而作为儒学的导创者，他把原始文化，礼仪和音乐带入了理性实践。在这个过程中，伦理之善与行为取代了至上力量，人的德行和努力取代了个人力量。换句话说，道德就是天神。
所以，孔子把原本用来服侍天神的礼节转换为服侍人类。
.
People in primal societies frequently view as an unending series of terrifying encounters on a constant struggle for survival against threats from nature, diseases, death, and above all else, malicious or demonic spirits that pervade everything. To overcome these threats, ancient people developed a wide range of strategies. Most of these strategies were closely associated with primal religions, animism and shamanism. In China, towards the end of the Western Zhou period, ideas implicit in the Chinese attitudes and practices of Shamanism were articulated. Yijing is one of those classical books on Chinese divination.
It is said that Laozi’s notion of Dao may have been derived from two pre-existing terms known as tiandao (the Way of Heaven) and tianming (the Decree of Heaven), which seem to be associated with primitive shamanism. Laozi’s concept of the Dao may have been a substitution for a supernatural being worshiped by the ancient Chinese.
It is also said that Confucius transformed the Yijing from a divination text into a philosophical masterpiece, and as a progenitor of Confucianism, he redefined primitive culture, rites and music by bringing them into the domain of ‘practical rationality’. In doing so, the supreme power was replaced with the notion of moral good and deeds, the personal power was supplanted by human virtue and human effort, and moral was the god in another sense.
Thus, Confucius turned the rites, which formally served and were subordinate to gods, to the service of human being.
有人说，老子所说的道其实源自天道和天命，这两个观念原本都和原始巫术有关联。老子以‘道’取代了中国古人所崇拜的超自然存在者。
亦有人说，孔子把‘易经’的巫术内容传变为哲学名作，而作为儒学的导创者，他把原始文化，礼仪和音乐带入了理性实践。在这个过程中，伦理之善与行为取代了至上力量，人的德行和努力取代了个人力量。换句话说，道德就是天神。
所以，孔子把原本用来服侍天神的礼节转换为服侍人类。
.
People in primal societies frequently view as an unending series of terrifying encounters on a constant struggle for survival against threats from nature, diseases, death, and above all else, malicious or demonic spirits that pervade everything. To overcome these threats, ancient people developed a wide range of strategies. Most of these strategies were closely associated with primal religions, animism and shamanism. In China, towards the end of the Western Zhou period, ideas implicit in the Chinese attitudes and practices of Shamanism were articulated. Yijing is one of those classical books on Chinese divination.
It is said that Laozi’s notion of Dao may have been derived from two pre-existing terms known as tiandao (the Way of Heaven) and tianming (the Decree of Heaven), which seem to be associated with primitive shamanism. Laozi’s concept of the Dao may have been a substitution for a supernatural being worshiped by the ancient Chinese.
It is also said that Confucius transformed the Yijing from a divination text into a philosophical masterpiece, and as a progenitor of Confucianism, he redefined primitive culture, rites and music by bringing them into the domain of ‘practical rationality’. In doing so, the supreme power was replaced with the notion of moral good and deeds, the personal power was supplanted by human virtue and human effort, and moral was the god in another sense.
Thus, Confucius turned the rites, which formally served and were subordinate to gods, to the service of human being.
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