五德终始

第六部分论述五德终始说的影响，揭示五德终始说对后来的社会及思想界的影响。

Part VI discussed the impact of The theory .

五德终始说视野下的大白高国

The Great State of Upholding White Under the View of Five Cyclic Virtues

刘向同样对五德终始说有所发展。

Liu Xiang also made a contribution to the development of the Five Elements Circulation Theory .

第七部分是结论，总结五德终始说是一种人为的统治工具，同时对认识世界作了可贵的探索。

Part VII concluded the rule is a man-made tools and understanding of the world made a valuable exploration .

欧阳修的绝统说正是在这个意义上彻底否定了五德终始说的理论体系。

Ouyang Xiu 's absolutely unified in this sense that it is completely negated the five German Zhong Shi said that theoretical system .

董仲舒还对五德终始说的自然之天理论进行了借鉴，并将其用于自身道德之天学说的构建。

Dong Zhongshu also borrowed the idea of the Natural Heaven from the Theory in order to build his own theory , i. e. the Moral Heaven theory .

就刘向而言，其继承了五德终始说中的政权转移理论，进而认为天命不拘于某朝某代，而是不断更替变化的。

As for Liu Xiang , he inherited the authority transformation of the Five Elements Circulation Theory . He thought that destiny did not stick to one dynasty , but changed ceaselessly .

从《应同》篇与邹衍、墨家之思想比较看，《应同》篇的五德终始学说可能是后期墨家根据吕不韦需要所改造的结果，讲五德终始的在战国后期也不止邹衍一家。

This paper compares Zouyan with Mohism in " Yingtong " and concludes that the Wu De Zhong Shi thoughts may be a result of reconstruction according to Lv Buwei 's needs in late Mohism .