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The political philosophy of the empire: the ideological structure and historical meaning of “Year and Blossom Dew”
Author: Chen Ming
Source: Author authorized by Confucian Network, original published by “History of Political Thoughts” 2019 Issue 2
Time: Confucius was in the 2570th year of the year, Guiyou, Guiyou
� From a political science, the feudal Zhou Dynasty was a form of management led by society, and the county-based Qin Empire was a form of management led by the state; the political focus was one of the most despicable people and the other was the highest. Therefore, as the first generation of imperial rulers, they must face the pain of transformation: society is diverse, without centralized power, the empire will collapse; strengthening centralized power, reforming society, and managing capital will inevitably be difficult to continue (the internal Hun problem strengthens this contradiction). Qin Shihuang adopted Li Si’s plan of “taking law as the teachings and officials as teachers”, which was severed from history, and the country and society confronted each other, and eventually died in the second lifetime.
The Han Dynasty inherited the Qin system and the simplified Emperor Han Wu could not avoid this problem. This concern and thinking are now in three good strategies. The first time, the question was fundamental, “I want to hear the essence of the big way, but the extreme of the discussion”; the second time, I can be very concerned about the difficulty of the affairs and the results are very little. “When Yu Shun, I wandered on the corridor, and there was no way to make a living, and the world was peaceful. King Wen of Zhou had no time to eat every day, and the whole country was also governed. The way of emperors, the differences and common people’s swaying? He Yili What is the difference? “The third time, it should be that he expressed his hope under the conditions of Dong Zhongshu’s previous analysis of his strategies. “Since he has reached the extreme of the great way and the turmoil is at the forefront of the chaos, and he should study it carefully and recover it when he is familiar with it?”
This is actually the problem that Dong Zhongshu thought about in “Year and Breeding”. According to the “Three Strategies of Heaven and Man” recorded in “Han Book·Translation of Dong Zhongshu”, Dong Zhongshu believes that there are three problems caused by Han’s “adhering to the desolation of Qin”: disrespectful and trusting God, disrespectful society, and not appointing Confucian scholars. Compared with the differences between Confucianists such as the Luji and Jade in Han, who reflected on the Qin Empire since the beginning of Han, such as the Luji and Jade, Dong not only found the problem and the reason for the reason, but also proposed a complete system replacement plan from basic theories to the management and management. After “destroying all schools of thought and respecting Confucianism alone”, history and reality were gained visibility, and the country and society were integrated, which not only quickly stabilized the Han Empire’s deep roots and solidarity, but also laid the foundation for the Chinese civilization of the next two thousand years.
1Basic theory: Taking heaven as worshipping
Dong Zhongshu knew what Emperor Wu wanted to hear as “seeking the destiny and emotion”. (“Hanshu·DongZhongshu’s Episode”) It can be seen that Dong himself used “destiny and emotion” as the “essential principles of the Tao and the ultimate discussion” of his thinking. Indeed, he took the concept of heaven, which marked the highest existence as the focus and foundation of his theory.
“Year-Ban Lu” is the “meaning” of “Year-Ban Lu” and belongs to “Year-Ban Ram Learning”. But one of the significant differences with the Ram tradition is the importance of heaven. “Historical Records: Preface to Taishi Gong” says: “The “Year” is to understand the ways of the three kings, to distinguish the truth of human affairs, to avoid suspicion, to clarify the length and shortness, to determine the hesitation, to be kind and evil, to be unworthy, to be life and death, to be invincible, to continue the world, to be poor, to be overwhelmed, to be overwhelmed, to be overwhelmed, to be overwhelmed, to be overwhelmed, to be overwhelmed, to be overwhelmed, to be overwhelmed, to be overwhelmed, to be overwhelmed, to be overwhelmed, to be overwhelmed, to be overwhelmed, to be overwhelmed, to be overwhelmed, to be overwhelmed, to be overwhelmed, to be overwhelmed, to be overwhelmed, to be overwhelmed, to be completely the content of history and politics, because “The “Gongyang” is not only the Zhou Dynasty. href=”https://twsugardiary.com/Lynn/2016/03/19/sugar-daddy-%e6%8b%af%e6%95%91%e8%b0%b7%e5%ba%95%e7%9a%84%e6%88%91/”>Baozhuang.comThe word “religious or philosophical” appears except when the king calls it the “king of heaven”. [1] However, in “Confucius’s “Age”, he examined the way of heaven, and discussed the emotions in the lower class, and examined the present.” In “Age Fanlu·King Chu” [2], he also said: “The way of age is to follow the heavens and follow the ancients.” The content of history and politics is organized in the theology system with heaven as the middle: “Heaven is the king of all gods. If you don’t serve the heaven, even if the gods are useless.” (“Suburban”)
Ordinary writers have linked Dong Zhongshu’s thoughts with the Yin Yang family along the way, but this may not be the case. “Han Book·Five Elements Records”: “Zhou Dao was absent, Confucius described “Years”, and the yinyang of “Qian” and “Kun” were reflected in the blame of “Hong Fan”, and the way of heaven and man was suddenly revealed. After learning from Qin Dynasty, after the Jing and Wu, Dong Zhongshu studied “Yang Age” in “Gongyang” and began to promote yinyang, and became the Confucian scholar.” This reminds a line that understands Dong Zhongshu’s theory of heaven, that is, the concept of Qiankun and Yinyang in “Yi Ji”. Although Confucius’ “Year” and “Year Ram” have their own thoughts on heaven and yinyang without any obviousness, we can understand whether the state of heaven and yinyang in “Year Ram” can be consistent with the thoughts of “Year Ram” and there is a relationship of inheritance, application or expansion through simple and direct text parallelism?
《Qian·安全安全”: “It is the beginning of Qianyuan, and the income of all things begins”; “Yuying”: “Yuan is the basis of all things.”
《Xienzi”: “Yi Taijiu is the basis of two corpses, and the two corpses produce four images, and the four corpses produce eight trigrams”; “Five Elements Generation”: “The atmosphere of the six corpses is combined into one, divided into yin and yang, judged as four times, and listed as the five elements.”
“Xu Gua”: “There is six corpses and then there are tens of things…”; “Ji De”: “Liuhe is the basis of all things, and the origin of our ancestors.”
——This is the intrinsic theory of heaven, or the occurrence of the world.
“The End of the Origin: The Heaven’s Way”: “The Way of Heaven finally begins.”
“The Emperor comes from Zhen, qi is Xun, meets each other, and fights with Kun, speaks from Ku, fights from Qian, fights from Kan, and accomplishes It is said to Gen. All things come from Zhen, Zhen, and the east. Qi is Xun, and the southeast…”; “Yin Yang Position”: “Yin Yang began to go out of the northeast and travel south, and it was in its position. Turn west and move north, and it was hiding and resting…”
——This is the time and space relationship of Liuhe movement, from the southeast to the south, spring, summer, autumn and winter. What needs to be said a few more sentences is Dong Zhongshu’s correction of the order of the five elements. The five elements recorded in “Shang Shu·Hong Fan” and “Shang Shu·Big Yu Zu” are all water, fire, wood, metal, and earth, but in “The Five Elements” in “Year and Fan Lu”, it is “The Five Elements” that says “There are five elements in heaven: one is wood, two is fire, three is earth, four is metal, and five is water. Wood is the beginning of the five elements; water is the end of the five elements; earth is the middle of the five elements. This is the order of the heavenly order.” Why is the five elements of the original nature called “the order of the heavenly order” and wood is the beginning? Because the heaven in “Yi Ji” is a life-long life in the universe, it shows the life process of spring, summer growth, autumn harvest, and winter hiding, which corresponds to the remarks of Henry’s four virtues in “Plain”. Dong Zhongshu took a step to personalize h
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