Zhiping Yu（余治平）

教授

School of Humanities Shanghai Jiao Tong University

150Papers / 论文

615Citations / 引用

19H-Index

浏览量115

个人简介

余治平，上海交通大学长聘教授，学科带头人，人文学院哲学系，博士生导师。董仲舒国际儒学研究院院长，首席专家。中华君子文化研究中心执行主任。国家社科重大项目首席专家，上海领军人才。中华孔子学会会长助理，常务理事，董仲舒研究委员会会长。河北省董仲舒研究会顾问，河北董子学院、董子研究院、董子讲坛首席专家。西北大学现代学院董仲舒研究院名誉院长。中华君子文化基金理事，学术委员会委员。国际易学联合会常务理事，学术部学术委员会委员。中国人民大学孔子研究院研究员，山东亚太礼学文化研究院研究员，复旦大学上海儒学院学术委员会委员，华东师范大学中国智慧研究院副院长。中国哲学史学会理事，中华全国外国哲学史学会理事，中国现代外国哲学学会理事，上海中西哲学与文化比较研究会理事。已出版《唯天为大——建基于信念本体的董仲舒哲学研究》、《哲学的锁钥——源于本体论的形上之思》、《中国的气质——发现活的哲学传统》、《忠恕而仁——儒家尽己推己、将心比心的态度、观念与实践》、《哲学慧眼识究竟》、《董子春秋义法辞考论》、《春秋公羊夷夏论——儒家以文明教化为本位的一种天下秩序设计》、《万集乡下这些年——中国底层社会治理的微观叙事与个案研究》、《做人起步<弟子规>——脩礼立教以找回一种向善的生活方式》、《哲学的中国本土化叙事》、《周公<酒诰>训》等专著。编译《康德<纯粹理性批判>哲学概念系统引校》（Das philosophische Begriffslexikon zur Kritik der reinen Vernunft）。国家社会科学基金重大项目《董仲舒传世文献考辨与历代注疏研究》，首席专家。国家社会科学基金一般项目：“康德哲学概念谱系研究”、“孔子之前儒者的身份、职事与行状研究”负责人，国家社会科学基金后期资助项目“忠恕而仁”负责人。上海交通大学“董仲舒学者”支持计划项目《春秋“大一统”的观念兴起与历史影响研究》负责人。香港中文大学（CUHK）、德国柏林-勃兰登堡科学院（BBAW）、柏林自由大学（FUB）、日本北九州大学访问学者。中国人文社会科学领域“复印报刊资料重要转载来源作者”（中国人民大学2017年发布）。

教育经历

复旦大学哲学博士（2001）

工作经历

中国社会科学院哲学博士后（2005）
上海交通大学人文学院哲学系长聘教授

全面呈现 [余治平] 的学术影响力

深度挖掘高质量成果与权威引用，让优秀看得见

研究兴趣

200320212024

论文（151）

专利

基金项目

按年份排序按引用量排序主题筛选期刊级别筛选合作者筛选合作机构筛选

1The Hexagram of Contemplation (sic)(sic) (guan Gua) and "using the Divine Way to Give Instruction" (sic)(sic)(sic)(sic) (shen Dao She Jiao) in Early China

Zhiping Yu

Most primitive religions originated from the devout worship of celestial deities, earthly spirits, and ghosts. In oracle bone inscriptions, rituals related to praying for rain, temple worship, river deity worship, and the worship of great deities were referred to as "fang" (sic) or "yi fang" (sic)(sic). The Supreme God was the paramount deity of the Yin Shang Dynasty people; by the early Zhou Dynasty, the Supreme God and ancestral spirits began to merge. The hexagram of Contemplation (sic)(sic) (guan gua) establishes instruction through the concept of "contemplation" fully presenting the entire process of shamans, sorcerers, or ritual hosts participating in temple sacrifices, and completing the hand-washing ritual (sic) (guan) and the sacrifice-offering ritual (sic) (jian). It emphasizes the sincere communication between humans and Heaven. When a monarch performs the guan ritual, he embodies inner "sincerity and clarity" (sic)(sic) (chengming); in response, the celestial deities will "show trust" (sic)(sic) (youfu). Thus, it can be verified that deities exist in Heaven, and an interactive, responsive relationship is formed between Heaven and humans. The nine in the fifth place (the dominant line) possesses great inspiring power. The two fundamental dimensions for interpreting the hexagram structure are "the great view is above" (sic)(sic)(sic)(sic) (da guan zai shang) and "[t]hose below look toward him and are transformed" (sic)(sic)(sic)(sic) (xia guan er hua). These dimensions not only highlight the infinite transcendence, charisma, and appeal of the worshipped deities but also underscore humans' profound reverence and faith in deities and the absolute existence. Sages (sic)(sic) (sheng ren), as intermediaries between humans and deities, established religion for the sake of human life but did not regard themselves as religious leaders. However, from the Shang and Zhou dynasties to the Spring and Autumn period, a transition occurred in the spiritual life of the Chinese people: from shamanism to ritual propriety (sic) (li), and from theistic culture to humanistic culture. This transition laid the fundamental direction for the development and evolution of Chinese culture over the following 2500 years. Confucius attempted to replace or eliminate the shamanistic elements in early Confucians with personalized moral experience and ethical consciousness.

2026RELIGIONS（2026）

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