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New discussion on the power of Hanchu Philosophy and its ideological struggle
Author: Ding Sixin (Teacher of the Department of Philosophy, Qinghua University Humanities, Specially appointed by Jiang Xueers, Teaching Director)
Source: “Shanghai Teachers’ Major.Philosophy and Social Science Edition”, 2019 Issue 02
Time: Confucius was in his 2570s. The ninth day of the fourth month of Hai Gengxu
href=”https://twbabydating99.com/”>Inclusive website What order is the establishment of the national consciousness form, and the faction of the school that surrounds this problem. They are the fundamental forces of the development of philosophy in the early Han Dynasty and even in Western Han Dynasty. The important manifestations of the ideological struggle of philosophy in the early Han Dynasty are in three aspects: the history of changing dynasties and changing generations conforms to the struggle between legality and morality, the new Legalists and Huang Lao’s thinking struggle, and the Confucianism and Huang Lao’s thinking struggle. Han was the growth and structural period of the imperial ideology. It surrounded the construction problems of the dynasty’s mandate that were in line with the laws and political and ideological conditions, and launched a fierce political and ideological struggle within the sectarian group. Schools such as Huang Lao, Zheng Ming and Confucianism participated in the discussion of related issues and the battle of ideological forms, and Confucianism became the ultimate winner. Between Jing and Wu, Confucianism is based on learning, absorbs the thoughts of yin, famous and legalists and constructs them from the head, making its own theory more solid and broad, and is in line with the needs of the prosperous empire in terms of consciousness. The anti-punishment of the name of the imperial examination, Huang Lao, and Yin Yang were each biased, and lacked the burden of controlling the ideological and sympathy of the Han Dynasty.
What is the development momentum of Hanchu philosophy? Hou Wai Jun School, Rongyoulan, and Zilifu have briefly discussed this issue. 1 However, the “History of the Development of Chinese Philosophy (Qin and Han)” compiled by Ren Yu, “History of Two Han Thoughts” by Xu Yao, Jin Chunfeng’s “History of Han Dynasty Thoughts” and Zhou Guiliang’s “Technology of Qin and Han Philosophy” by Zhou Guiliang almost did not discuss this issue. 2 Overall, the academic community has little emphasis on this issue, and the discussion needs to be profound. In relation to this, students focus on the discussion of the struggle between thinking and fighting against Hanchu, especially philosophical thinking and fighting. However, in the eyes of writers, there are still many opinions that are inappropriate, and we need to discuss and discuss it again.
1. The power of the development of philosophy in the first grade of Hanchu
What is the power of the development of philosophy in the first grade of Hanchu? The causes or reasons are not single. In the eyes of the writer, the important bodies are now in the following four aspects:
First, reflecting on the fall of Qin and the “time change” as the cause of the fall of Qin, is the fundamental force of the development of philosophy and thinking in the early Han Dynasty. The most important historical event in Qin and Han is the “demolition of Qin”. The demolition of Qin and its reflection on this incident were the beginning of Han.The fundamental force of philosophical and ideological development. Why did the powerful Qin Dynasty fall suddenly? Faced with this shocking historical event, people had to carry out profound thoughts. Jae believes that “the power of attack and defense is different without exercising benevolence and morality” is the most basic reason for the fall of Qin. From the deepest perspective, the demise of Qin was caused by “not knowing the time”. “On Qin’s Commentary” by Jai Zi said: “Why is a man who makes a difficult man and has seven worries, and has an old hand, and is a laughing at the whole country? The power of benevolence and defense is different.” He also said: “The King of Qin has a despicable heart, has a self-righteous mind, does not believe in the throne, does not be approached by the ministers, is overbearing, establishes personal rights, prohibits literature and books and strictly punishes the law, first learns strength and then be kind, and starts with the nation. The combination of the two is high-level, and the peace of mind is generous. This is a saying that the difference between taking and defending is different. Qin left the country and the kingdom was not easy, and his politics did not change. This is why he took and defended it without any difference.” (Volume 6 of “Qin Shihuang’s Book”; “New Book·On Qin”) The so-called “attack” refers to Qin’s use of the historical power of “uniformity” to attack the six countries. The so-called “defense” refers to the important political mission of the Qin Dynasty after the attack on the six countries was to consolidate the rule and maintain national stability, and avoid reaction or political change. There are differences in offense and defense, but the methods and methods of their governance are also different. Jae believes that: “There is a high level of strength for both the husband and the peace of mind, and this is a saying that is about different things between the different things.” The “high level of strength” of “attack” and the “laborative power” of “conservative” are respectively historical conditions and goals that respond to differences. However, Qin Shihuang and Qin II did not know the change of power. After taking over the whole country, they severely deprived them of reality. “The way is not easy, and the government will not change.” They still practiced the rule with “common laws and strict punishment”, which would turn the law and punishment into a cruel and cruel government. “The King of Qin” says: “The King of Qin is enough for himself but does not ask, so he passes without changing. The second generation accepts it, so he does not change it, and he suppresses violence and retaliates.” He also said: “The prosperity of Qin is that the law is complex and severely punished and the whole country is revitalized; and when it declines, resentment arises and the sea is surrounded by the sea.” (Volume 6 of “Qin Shihuang’s Book”; “New Book·Second Qin II”) In the view of the 16th Kingdom, Qin Shihuang and Li Si should implement the “policy of benevolence” based on the changed shape, so as to make peace and stability, stabilize society, and then consolidate political power.
Ji’s views on “benevolence and morality are different from offense and defense” and “both have high strength and peace and integrity have rich authority”, are based on “time”. He neither blindly opposed the “effect” nor blindly claimed the “support”. When will we “high power” and “protective” and when will we “superpower”? These problems are based on the identification of “temporality”. In the eyes of Jay, Qin Shihuang did not know the time and used the method of “exercise” and even strengthening “exercise” to maintain his rule. This was the most fundamental reason for the fall of Qin. However, the emphasis on “time change” was originally the faith of the Legalists, which was used by the Legalists to talk about the ruler; however, after taking over the country, the authority of the monarch (son of the emperor) was absolutely repelled, and the Legalists further fell to maintain it.The pure things of the emperor’s personal power and will, once the emperor’s personal will and love are violated, even the representative Legalist figure who is outstanding in his merits and has high authority, Prime Minister Li Si, will not escape the tragic fate of his death. Under the view of scientifically learning one’s own power and strengthening the emperor’s personal absolute authority, Qin Shihuang and Qin II will definitely embark on this unfamiliar path.
The change of time refers to the fall of Qin! On this basis, the Hanchu scholars put forward their respective ideas. Ja believes that the politics after the six Qin dynasties was actually “uniform”, and the times were the rule of the peaceful nation and the Kung Empire. And how to safeguard the rule of the whole country and the Kung Empire? Ja believes that the ruler should be “benevolent and righteous”. “Shi Renyi” is actually the common understanding of the elites in the early Han Dynasty. Sima Joseph immediately concluded: “Confucius said, ‘There will be benevolent in the world. If a bad person governs for a hundred years, he can also be defeated and killed.’ What kind of words is this! He is happy, and his filial piety is more than 40 years old, and his virtue is extremely prosperous. The stewardship of the country has been formally and conferred a title, and he has not yet achieved this. He is so arrogant, and he is not ki
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