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The reversal of Dong Zhongshu and Confucianism——A discussion of Dong Zhongshu’s essay on the Yangshu
Author: Gan Chunsong
Source: Published in “Hengshui Academy News” Issue 4, 2018
Time: Confucius was the 14th June of the Reformation of Wuxu
Jesus July 26, 2018
:Xu Xie had a basic setting for Confucian political concepts, namely, the political system of the common people. Xu Hui believed that Dong Zhongshu had two major characteristics of differences with ordinary traditional scholars: the first is the theoretical basis of the large-scale and mature structure that had matured through the “Ram”; the second is the reason why he wanted “Ram” to become his natural philosophy. The way Dong’s age can be combined into three aspects: “comparison of things”, “referential reference” and “slightly speaking”. These methods are important to highlight the meaning of “Age”. The reason why Dong Zhongshu focused on building the philosophy of heaven was that he realized that it was impossible for the emperor to use personality cultivation methods like the Confucians in the pre-Qin period to set up a stern emperor, and that he hoped to make a deal through the power of “Heaven”. Secondly, through the interpretation of the way of heaven, Confucianism’s moral thinking to slim the influence of the Legalists’ strict laws. Dong Zhongshu learned from the philosophy of Dong and the heavens, and completed the serious transformation of Confucian form and content. But its basic energy was based on the energy of the Confucians in pre-Qin Dynasty.
Keywords: Dong Zhongshu; Confucianism; Gongyang; Age; Xu Huixiu
Modern neo-Confucianism, although its focus is the relationship between civilian politics and Chinese thinking, and they are both rich in moral fantasy and illusions, but the purpose of its thinking is slightly different. If it is said that Tang Junyi and Mou Zongsan work hard to explore Confucianism’s mind and mind-nature learning, then Xu Xiangguan and Zhang Junsheng will pay more attention to the analysis of political and regulatory levels. Among them, Xu Xie paid particular attention to the relationship between Qin and Han’s thoughts and the system. Chen Zhaoying said: “When other neo-Confucians were committed to developing the metaphysical learning of Song and Ming dynasties, he (Xu Xie) focused on his thoughts on history, politics, society, economy, etc. from the two Han Dynasties. Based on what he learned throughout his life, he demonstrated the pre-Qin Confucianism’s distraction and Zhou The ability of full development also implies that Confucianism must establish its modern meaning politics, society, economy, history, philosophy, humanity and literary theory, which makes Confucianism a system of thinking that has interpretation and even reform power for contemporary society.”[1] In this regard, representative works such as “History of Humanitarianism in China” and “History of Thoughts in Han Dynasty” are clear evidence.
� In a chaotic society, these concepts were not truly implemented in their social and political career. In the Han Dynasty, with the stability of a unified situation, the Confucian “conformity” characteristics were increasingly recognized by people.
In terms of Confucianism, how Confucianism was decomposed with the politics of the Han Dynasty as an important focus. A group of people focuses on the establishment of the system, such as the dynasty organized by Shu Suntong and others, and the Confucian scholars’ attitude towards Mingtang and Feng The discussion of the same system has continuously combined Confucianism with actual political movements. Another part wants to adhere to Confucian criticism of real politics while combining. For example, the Confucian classical system has always emphasized the superiority of Confucian moral governance compared to the pressure politics of Legalism. At the same time, the Confucian classical system is also undergoing organic adjustments. Under the influence of concepts such as “giving the order” and “restructuring”, Confucian classicalism – especially “Year” – was Confucian. In this way, the dependence relationship between classical and real politics was emphasized.
At the beginning of the establishment of the Han Dynasty, the Han Dynasty mostly followed the Qin system. After Emperor Han Wu, the situation changed a few times. The most important thing was Dong Zhongshu’s “Three Strategies of Heaven and Man”. He tried to change the Huang Lao Taoism that he had pursued since the beginning of Han, and proposed “respecting Confucianism alone” to establish the guiding nature of Confucianism, and to “five philosophiesBaobao.comSchool” replaced the complex doctoral system since Qin, and Gongyang Xue developed a unique influence in this process. “On the one hand, it revolutionized the old Qin Dynasty, eliminated the hundred schools of thought, and on the other hand, it revived the ancient system, respected the six arts and the ancient kings, and at the same time it was the creation of the new kings of the Han Dynasty, which was different from the ancient kings of the nature. But in fact, as long as Confucius’ “Year” is a new creator, his book is not an old official school, but a new official school established in the Han Dynasty. Therefore, Dr. Wushu of Hanting invisibly made Gongyang “Year” occupy the main position of the brain and leader”[2].
Mr. Xu Xie’s attention to Han Dynasty thinking is holistic, but because of the special nature of the Age Gongyang in the early thinking and political reality of Han Dynasty, it is analyzing Xu Xie’s age for Dong Zhongshu The study of the Sang Academic Studies has a step-by-step understanding of Xu Hui’s understanding of Confucianism in Han Dynasty.
1. Xu Hui discussed the structure of Dong’s age
The political affairs of Confucianism by Xu HuiThere is a basic setting for the governance concept, namely, the political system of the common people. He believed that the “common sense of pride” proposed by Mencius was a strong position in Chinese political thinking. Therefore, whether it is a monarch or a god under the monarch, the country where the monarch relies on, the purpose of its existence is to be approachable. As long as the monarch is the political entity, the rest are “decisive”.
Because Confucianism has respect for people and dependence on humanity, Confucianism denies the concept that politics is a power or a favorable gamble, nor does it believe that the country is a violent and forced object. As an internally developed political situation, moral governance emphasizes the good self-consciousness and expansion inherent in humanity. This is a good way to pay attention to the punishment and punishment differences of internal covenants. Giving is the best way to manage socially [3]245-246.
In Xu Xie’s view, after the abuse of the Qin Dynasty, Confucian thought was ultimately suppressed. On the one hand, it was because of the act of burning books and burying Confucianism that “Six Disorders” were caused. On the other hand, it was the theory of the effectiveness of severe punishment and law that replaced the huge fantasy of Confucian moral governance. This situation continued to the early Han Dynasty. Although Confucianists have continuously emphasized the importance of Confucianism in political order, the confusion between Legalists and Huang Laodaoism is still an important political concept before Hanwu. Therefore, what Dong Zhongshu had to do in his study of “Age” was to seek a force between thinking and system for Confucianism in the new political format of the Han Dynasty, that is, Confucianism should become the legal basis of new politics, but it should also prevent it from being controlled by political power. “After Zhongshu was inherited from Qin Xian, he left the sixth chapter, and he became anxious and devoted himself to the great cause, which allowed later students to be unified” [4]2526.
Regarding the age inheritance issue of the public, Master Xu Yao, the teacher, determined that the inheritance of the Gongyang family in the Han Dynasty was Dong Zhongshu, not Hu Wusheng. He said that regarding the teaching of Gongyang Academy, Dong Zhongshu was the first in “Historical Records”, while Hu Wusheng ranked first in “Hanshu”. But in fact, Dong Zhongshu is the true Confucian sect leader. As for some people regarding Dong Zhongshu as Hu Wusheng’s door-to-door student, Xu Xie clearly corrected it. He believed that both the History and Han Books believed that they were co-education[1], and the main characters from the Western Han Gongyang, Mubushu, Xun Gong, and Meng, were all the students of Dong Zhongshu or the students of the door. “