董仲舒家的老宅院董子庄园就在今枣强县前后王寿至后旧县村一带，所以董仲舒的故里应为河北省枣强县。证据资料略举一二：县志记载清楚有序；地域称谓史料记载明确，民间流传至今；国家正史类的主要工具书，学生教材明注董仲舒为枣强人；董氏家庙、家谱、谱书、祭祖铁证如山；董仲舒故乡的人民群众对前哲世代景仰。

Dongzi Manor, Dong Zhongshu’s old family house, is located among Qianwangshou village, Houwangshou village and Houjiuxian village in Zaoqiang county, so his native place should be Zaoqiang county, Hebei Province. The following are the data to prove it: it is clearly and orderedly recorded in the annals of the county; it is clearly recorded in the historical data of regional address and has been handed down to nowadays in the countryside; it is clearly annoted in the main national reference books of official history and the teaching materials for students; it is definitely proved by the Dongs’ temple, family tree, the book of family trees and their ancestor worship; the people in his native place respect and admire the sage of the past generation after generation.

董仲舒的生态思想丰富而深刻。"天人合一"的有机整体论是董仲舒生态哲学思想的核心,也是其生态思想的基础。董仲舒的政治思想就是构建一个"制约平衡"的有机政治结构,使"天-君-民"之间形成良性生态关系。董仲舒生态经济思想的主要内容是"爱物顺时",强调保护资源、顺应自然,追求经济生产中天、地、人关系的和谐统一。

Dong Zhong-shu’s ecological thought is rich and profound.The organic holism that“human is an integral part of nature”is not only the core of his ecological philosophy, but also the basis of his whole ecological thought. His political thought is to construct an organic balance of political structure and establish favorable ecological relations between Heaven, rulers and people. The main contents of his ecological economic thought are loving nature and respecting its law, paying attention to the protection of the resources and the harmony with nature and aiming at the harmonious weather-land-peasant relationship in economic production.

董仲舒借鉴了先秦诸家的“自然天论”思想，并吸收了殷周时期神秘的“天命”理论，而且综合了秦汉之际人们所获得的自然知识，以解决西汉社会的政治、经济问题为出发点，形成了独具特色的“天”的哲学。“天”在董仲舒的哲学体系中占有极为重要的地位，其既统摄董仲舒的“天人”思想学说，又贯穿董仲舒思想的始末。在董仲舒“天”的哲学理论中，为了解决儒学在西汉发展时所遇到的，如何将先秦儒家的德治理想与专制体制相结合的问题，“天”被赋予了多层含义，但最为重要的是董仲舒对天赋予了儒家伦理道德的成分，并以“仁”作为判断是非对错的标准，君主被要求规范自己的言行、取法天的仁德之政。

In order to solve the political and ecomomic problems in Western Han Dynasty, Dong Zhongshu borrowed the thought of “natural heaven” from all the schools during Pre-qin period, absorbed the mysterious theory of “God’s will” during Yin and Zhou Dynasties, synthesized the natural knowledge acquired by the people who lived in Qin and Han Dynasties to form the unique philosophy of “heaven”. “Heaven”, which not only governs Dong Zhongshu’s theory of “heaven and human” but also runs through his thoughts, possesses extremely important position in his philosophical system. In his philosophical theory, in order to solve the problem of how to combine the Confucian thought of ruling by morality in Pre-qin period with centralized system that Confucianists came up against in the development of Western Han Dynasty, “heaven” is given many connotations, among which, the most important is that Dong Zhongshu gave “heaven” Confucian ethic morality and held that benevolence was t

董仲舒为西汉儒学的代表性人物，被时人推尊为“群儒首”，所谓“文王之文在仲尼，仲尼之文在仲舒”。他的思想学说，主要保留在《春秋繁露》一书之中。文章从文献学的角度对《春秋繁露》的真伪进行了较为全面的分析，指出其书非后人所依托，而当为董仲舒本人所著，是我们今天讨论董仲舒学说的最基本资料。《春秋繁露》一书的体例虽然杂芜，内容也不纯醇，但是依然有其内在逻辑可以寻绎。

Dong Zhongshu was the representative figure of the Confucianism in the Western Han Dynasty and was praised highly as “number one among the Confucianists”, just as was called “It was Kong Zi who inherited King Wen’s essence of ideas in the Zhou Dynasty and it was Dong Zhongshu who inherited Kong Zi’s essence of ideas ”. His ideas were embodied in the book of Chunqiu Fanlu. This paper makes an overall authenticity discrimination of Chunqiu Fanlu from the perspective of bibliography and points out that it was not made up by the later generations on the pretext of Dong Zhongshu but written by Dong Zhongshu himself and that it is the essential material for us to study Dong Zhongshu’s ideas. Although this book is disordered in style and impure in content, it still has its own internal logic.

天人关系和古今关系是中国传统学术中两个最为关键的问题,前者涉及历史的动因问题,后者则关涉历史之变化。董仲舒的春秋公羊学认为,孔子通过作《春秋》以寄寓其对天人、古今关系的深刻认识。那么,服膺于《春秋》的董仲舒,是否也通过其经学来表达自己关于天人、古今关系的理解呢?通过对董仲舒的"道"和"统"学说的系统梳理,我们可以得出肯定的答案。董仲舒认为,在历史进程中既有保持相对稳定的"常",也有时时变动的"变","常"与"变"之间又存在紧密的关联,而无论"变"与"常",又都可以从天人关系上寻得依据。董仲舒经学的上述认识,无疑表现出对历史的丰富理解。

The relationship between heaven and man as well as the relationship between the past and the present are two key issues in Chinese traditional academics.The former involves the drivers of history,and the latter is about the changes of history.Dong Zhongshu (179-104BC),the renowned Han dynasty Confucian scholar,maintained that Confucius wrote The Spring and Autumn Annals to express his understandings about the above-mentioned re-lationships.Then,the question is,did Dong,who believed The Spring and Autumn Annals,try to express his own understandings on this subj ect from his study of Confucian classics under the guidance of The Spring and Au-tumn Annals?A systematic analysis of Dong’s theories of“Dao"and“Tong"gives us an answer in the affirmative:Dong held that in the progress of history exist both a relatively stable“constant"and a relatively variable“change", which are closely related to each other.The relationship between“constant"and“change"is determined by the rela-