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Dong Zhongshu’s ideological transformation of “Year”
Author: Zhu Kangyou
Source: “Hengshui Academy News” 2019 Issue 5
Time: Confucius was in the 2570th year of the year, the 21st of the Jihai month, Jiwei
Abstract: In order to meet the needs of a large national political development, Dong Zhongshu made a special suggestion and development for Confucius’ “Year”: His “Year and Blossom Dew” takes the overall view of the heavenly beings that “the Tao must be bound to its reach” as the metaphysical basis, and manages the whole story based on the “Praise Net” and ” The country focuses on the “big meaning” of value view, and uses the “age” “to govern people” structure to form the principle of “politics”, focusing on correctly handling the relationship between people and nature, people and society, and people and themselves, and infiltrating all aspects of social careers, from then on, it also laid the foundation for the Han Dynasty and the subsequent traditional Chinese society for the long-term peace and stability.
Keywords: Dong Zhongshu; “Year”; Ideological form; Multiple-Yuan; Views of Heaven and Man; Good praise website; For the principles of politics
After winning the victory of “striking the whole country”, a rebirth of political power. To put it strictly, as long as the ideological form is constructed with fairness and compliance with laws can the stability of people’s hearts be realized and the foundation for long-term governance and long-term stability. The form of consciousness is taken from the resource of thinking civilization, but it must be converted appropriately, accepted by the entire politician and intellectual elite, and “from top to bottom” to the extreme, immersed in various levels and areas of the society, or can accomplish this task. Dong Zhongshu’s explanation, extension and development of Gongyang’s “Year” – “Year and Breed” [1] (the following is only noted in the following chapters), not only allowed the Han Dynasty to obtain such a stable foundation (its “brokenness” performance has explained the Confucian historical philosophy and political philosophy concepts to develop the real “management” color), and laid the foundation for the main position of Confucian ideological form in the period of major ethnic traditional society after our country’s national society.
1. “Destroying the Hundred Schools” is different from the one-yuan
Contemporary scholars have proved that “destroying the Hundred Schools” does not mean not to eliminate the Hundred Schools.” It is actually a “option” to govern the ideological form of the level of consciousness – in its mainstream meaning, one kind of “guiding thinking” can only be chosen. So, can “respecting Confucianism alone” necessarily lead to conflicts with other academic thinking in the form of consciousness? Obviously, in addition to the mainstream, there are also non-mainstream applications for the supplementary form of the ideology and form.In other words, it is not a “block of iron plates”, but has a considerable level of flexibility. We do not need to use both kings and tyrannical practices from the perspective of Han Dynasty, such as “both kings and tyrannical principles” and “yang Confucianism and eleven methods”, but only from Dong Zhongshu’s own thinking, it actually includes the rich content of “one-normal and multi-sex” (the extreme idea of ”suppressing all schools of thought” he advocated, and often ignores this aspect after being praised by modern scholars).
The most classic application and reform to the Legalists. After Xunzi, Li Si and others’ manipulation of the theory and political practice, especially the history of the Qin Dynasty, it can be said that the interests of the Legalist thinking are very clear at the beginning of Han Dynasty, whether it is the thinking world or the politicians’ interests in the Legalist thinking. Therefore, compared with Xunzi’s statement, Dong Zhongshu carried out a more profound “Confucian” reform to the Legalists. The contents of “rewarding the law” (“Five Elements Compatibility大官网“) that he advocated have been deeply imprinted with Confucianism. “The age is a benevolent law. The benevolent law lies in loving others, not in loving me; the law lies in correcting me, not in the gentleman” (The Benevolent Law ), which raises the Confucian ethics of benevolent morality to the height of “law” and uses it to deal with the relationship between others and oneself directly overturns the understanding that “law” is limited to “punishment”. It is believed that “the punishment for politics is to be punished against heaven, which is not overbearing” (“Yang Zun and Wei”), “Therefore, the principle is clearer and the teaching is more effective; the principle is more difficult to achieve, and the teaching is more suitable; the principle is more confusing, and the teaching is more incompatible. Teaching is the foundation of politics, and the end of politics is the matter. The purpose is different, and the use is one, and it is not perfect to achieve the same” (“Jinghua”). “Destroy” must be shared with education. The “reason” shown behind the conviction and judgment should be consistent with social education rather than “interference”. The areas involved in the two can be different, but the latter is more fundamental. The “power” and power established by a monarch must first be linked to virtue and politics: “The reason why the country is a country is virtue; the reason why the monarch is a monarch is power. Therefore, virtue does not form a common common force, and power does not constitute a component… Therefore, those who are a monarch attack their virtues fiercely to attach themselves to their common people, firm their rights, and correct their ministers.” (“Preserve the Rights of the Territory”)
The healing effect of Huang Lao’s Tao learning at the beginning of Han is eye-catching. Dong Zhongshu pointed out that “then the master of man” and “the ruler of man” should “take nothing for the way” (“Leave the Root”), “the aspiration is like the ashes of death, the shape is like clothes, the spirit is calm and the spirit is not done, and the shape is not seen.” “The purpose of being rich in spirit, the spirit is not seen by the gods, and the spirit is not seen by the way, and the hearing is not seen by the way, so we can see it without seeing it, and we can hear it without seeing it… Not listening is to be dim, able to be dim, able to be dim, can be dim, can be dim, can be dim, can be dim, can be dim, can be dim, can be dim, is to be dim. … To punish the ignorance of no source, act indecisive things”, “to be in a position of nobility, to practice teaching that does not speak, silent but soundless, calm but invisible, to enforce a ignorance, to be the source of the country”, “to be quiet, to hear the hindrance, to hear the hindrance, to see the shadow, to act in the image of punishment” (“Ling Yuanshen”). Dong Ziming accurately called this the “natural effort” discussion. Of the 50 participants, the highest score30 Selected players entered the next (“Guarantee of the Territory”), and his “Take of Heaven” initiative included Taoist thoughts that “Don’t see it, and it will be successful” (“Leave the Root”). However, for this “law of heaven”, Dong Zi restricted it to the highest “leader” application scope of “man ruler” and “man ruler”.
As for the five elements of the yin and yang that represent the natural philosophical level at that time (even if it cannot be stopped today, it is all scientific. Otherwise, the entire Chinese medicine practice will be removed to the main theoretical basis), the famous thinking of the development of logic at that time (Dong Zi’s “reform name” enriched and perfected Confucius’ thoughts) and other schools in the 官网官网官网官网官网彩网官网彩网官网彩网官网彩网官网彩网官网彩网官网彩网官网彩网官网彩网官网彩网官网彩网官网彩网官网彩网官网彩网官网彩网官网彩网官网彩网官网彩网官网彩网官网彩网官网彩网官网彩网官网彩网Sweetheart Baby Bun Nursing NetworkNo detailed discussion. Therefore, we say that Dong Zishu has established an ideological form system that focuses on Confucianism and includes many ideas.
2. “The Tao must be bound to its reach” and the view of the whole body of heaven and man
Tomorrow we will abstractly call “ideological form” “the upper-level building of thought”. Can this “building” be accepted by people and make the “body” of thoughts and thoughts in it for a long
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