Chapter 26: The Second Cultural Monopoly and the First Cultural Revolution in Chinese History

In China, there have been three monopolistic cultural movements, the first in the Han Dynasty with Confucius as the initiator, Dong Zhongshu as the promoter, and Liu Che as the executor of the Han Wu Emperor; the second in the Ming Dynasty with Zhu Xi as the initiator and Zhu Yuanqi as the Ming Taizu; and one cultural revolution in modern times. Pen × fun × Pavilion www. ｂｉｑｕｇｅ。 ｉｎｆｏ

This article will not comment on the latter, but will only discuss the secondary cultural monopoly in Chinese history.

The purpose of this article is still to explore the value of human existence, and to show where is the bottom line of Eastern and Western civilizations?

Due to the influence of Confucian culture, the cultural foundation of the Chinese began from the theory of yin and yang, and the congenital lack of divine culture, so the Chinese's cherishing of people is congenitally defective, and a review of history can confirm the inferior root nature of this culture.

No matter how large-scale a war occurs, as long as there is a war, it will be at the cost of a large number of casualties in exchange for the victorious results of the political struggle.

Looking back at history, from the beginning of Qin Shihuang's unification of the six countries to the fall of the Qing Dynasty, every uprising movement and change of dynasty was at the cost of a sharp decline in population, a usurpation of Han by Wang Mang in the last years of the Western Han Dynasty led to a sharp drop of 60 million Chinese to 21 million, and a Taiping Heavenly Kingdom Movement caused a sharp reduction in the number of Chinese from 400 million to 240 million, exceeding the total number of deaths in World War I and World War II.

But if we look at the Iraq war launched by the Americans, only 131 American soldiers died, and the British soldiers were less than 160.

What is the reason?

The reason is that there is a problem with the foundation of traditional Chinese culture, and the cultural ideas of the Chinese come from "Zhou Yi", and "Zhou Yi" is the source of Chinese Confucian and Taoist thought, so the ideological principle of "Zhou Yi" is the program of action of the Chinese and the source of thought.

Now there are at least three books in China that can no longer be read, the first is "Zhou Yi", the second is Lao Tzu's "Tao Te Ching", and the second is Confucius's "The Mean". Because these books preach pure materiality, that is, the study of "absolute matter", over-inflate the existence of "heavenly reason", overemphasize "primitive reason", ignore human nature, extinguish human desires, and render the laws of nature, the inferiority of heaven and earth, and the closed rational system to the peak, resulting in the Chinese completely treating "man" as "material" in terms of thinking and methods, and there is no "me" in their hearts People follow the flow of regulations, completely lose their self-existence, only judge things by facts, take theory as the goal, only aim at victory in war, and completely ignore the value and significance of human life, which is the result of the lack of "God" and no self in the hearts of the Chinese.

"I Ching: Dictionaries" "Heaven respects the earth and is humble, and the universe is fixed." The humble is Chen, and the noble and lowly are in the position. There is constant movement, rigidity and softness. Fang gathers by like, things by groups, and good and evil are born. Formed in the sky, shaped in the earth, and the changes are seen. This sentence basically defines the ideological proposition of traditional Chinese culture and the program of action of the Chinese.

The absence of "God" in the hearts of Chinese also comes from this, and China's denial of the existence of the soul and spirit comes from the idea of "heaven and earth", which is also the root cause of Chinese not cherishing life.

The origin of culture is the beacon that determines religious thought, and when culture develops to a certain extent, the religion formed is the universal belief and ideology of the people. Religion is not superstition and has nothing to do with superstition, but religion and superstition have a common point of worship, that is, a common point of worship for the mysteries of the surreal.

Religion is an exaggeration of the surreal mystical power, and religion comes from cultural thought, so religion renders completely cultural spirit and is an auxiliary promotion of ideology.

The roots of Chinese thinking feudalism, "extinguishing people's desires", and not cherishing life are also related to China's three major religious cultures, and the roots of China's three major religious ideologies all come from the above three books, so it is best for Chinese not to read the above three books.

These three books are also the ideological roots of the two monopoly movements of ideology and culture in ancient China.

The initiator of the first ideological monopoly was Confucius, who compiled the Six Classics around the third century BC, praised the "Zhou Yi", advocated the ideological proposition of "heaven and earth are inferior" and "the world is for the public", and put forward an ideological plan for China's centralized system. In order to unify a divided China, Confucius spared no effort to lay the foundation for China as a unified centralized state, but his ideas were out of place in the era in which he lived and were not promoted.

The first century B.C. was the period when Confucius's ideas were applied, and under the encouragement of Dong Zhongshu's doctrine of "heaven and man induction" and "great unification", Liu Che, the Emperor of the Han Dynasty, who was eager to find the idea of centralization, adopted Dong Zhongshu's suggestion of "deposing the hundred schools of thought and respecting Confucianism alone", opening the first monopoly of Chinese ideology and culture.

Liu Che, the Han Wu Emperor, was the ruler of this cultural monopoly, and after about a thousand years, Confucianism gradually formed a religious faction that penetrated into the body and mind of the Chinese, and became the ideological method and action beacon of the Chinese.

The first ideological monopoly of the Chinese took 300 years of development to become a fact.

The second monopoly of Chinese ideology and culture occurred around 1,400 AD, mainly driven by Zhu Yuanzhang, and the ideological initiator was Zhu Xi.

Zhu Xi is the qualitative thinker of Cheng Zhu Lixue, and the main tone is to extend Confucius's idea of "the unity of heaven and man", believing that the world is a world composed of "heavenly principles" and "ethics", and rendering "heavenly principles" and "conventions" to the greatest extent in principle, believing that through research and inference, the process trajectory of the development of things can be predicted (Gewu), and by studying the laws of the development of things, the final result of understanding the development of things and understanding the true purpose of things (Zhizhi) can be achieved.

The core value of Zhu Xi's theory of science is "reason"; this is the "heavenly principle" of "heaven and earth, and everything is determined" in the traditional Chinese thought "Zhou Yi"; Zhu Xi believes that "the reason of heaven has been determined, what is man?" this is also the cause of the Chinese's thinking of "destroying people's desires", and it is also the cause of strengthening the political ideological line of "three rigid and five constants."

Zhu Xi believes that the "Heavenly Principle" has been determined, which is the combination of Confucius and Lao Tzu's thinking and methods, and in modern Chinese it is understood that the laws of nature have been determined, the moral standards have been established, the nature of the emperor and the commoners, the nobles and the untouchables has been determined, and the facts have been formed before you and I were born, and all the concepts in the world have become established guidelines, we just need to follow them, the emperor must abide by them, and human desires must be destroyed.

Ercheng said: "Most people have a body, they have a selfish reason, and it is appropriate to be difficult to be with the Tao", so "no one wants to be the reason of heaven", Zhu Xi also said that "the eater, the reason of heaven, the demand for deliciousness, the desire of people", this is the "preservation of heavenly principles, the destruction of human desires", "poor heavenly principles, clear people's ethics" of the opening thought, save the principles of heaven, why should people have desires, exhaust the laws of nature, then clear moral standards, so everyone must abide by them, "three rigid and five constant" everyone must abide by. This is the root of the Chinese reasoning on everything and everyone stressing benevolence and morality.

After Zhu Xi's thought was formed, he basically defined the ideological line of the Chinese people for nearly a thousand years, which is also the ideological method of the modern Chinese.

After the completion of the great cause of unification, Zhu Yuanzhang strengthened the feudal dictatorship and centralized power, and he praised Confucius for "virtue and heaven and earth, the Tao of the four times, the merit of deletion, and eternal reliance", and said: "The way of Zhongni is vast and long, and it is united with heaven and earth." He also praised Cheng Zhu Lixue's emphasis that "father and son, the monarch and the minister, the theorem of the world, there is no escape between heaven and earth", "At the time of the present, the laws of the present are uneasy, and the injustice is also." From the so-called "father and son, monarch and minister, the theore of the world" such a supreme principle to demonstrate the rationality of the actual royal power, and strive to maintain the absolute authority of the absolute monarch.

After Zhu Yuanzhang's vigorous promotion, several generations of emperors after the Zhu family followed Zhu Xi's scientific ideas and forcibly promoted all fields of society. Zhu Yuanzhang emphasized that the proposition of the imperial examination must follow the Confucian and Zhu Confucian norms as the norm, and all other noises were abolished, forming the second ideological monopoly of traditional Chinese culture.

Due to the vigorous promotion of the Zhu Emperor, the concept of neo-Confucianism was gradually formed, and a new religious concept was formed, which penetrated into the body and mind of the Chinese, and became the ideological method and action beacon of the Chinese after the Ming Dynasty and even today.

In general, whether it is Confucius's old Confucianism or Zhu Xi's new views, they all revolve around the "Book of Changes: The Dictionaries" "Heaven respects the earth and the earth is humble, and the universe is fixed." The humble is Chen, and the noble and lowly are in the position. There is constant movement, rigidity and softness. Fang gathers by like, things by groups, and good and evil are born. Formed in the sky, shaped in the earth, and the changes are seen. This sentence sets the tone and qualifies the traditional thinking methods of the Chinese.

The difference between Western philosophy and Chinese Confucianism is here, and the Chinese have no god in their hearts, no self, and no root of philosophical thought.

The reason why the feudal thinking of the Chinese is deeply rooted lies in this, the root of all the reasoning of the Chinese regardless of people lies in this, and the godlessness in the hearts of the Chinese also lies in this.

The fundamental reason why there is no god in the hearts of the Chinese is because there is only "Heavenly Reason" on the foundation of Kongzhu Thought, and where can the exhausted "Heavenly Reason" Chinese still "self"?

Under the propaganda of Confucius and Zhuli, the Chinese without self are only the material basis under the regulation, and it is a purely mechanical material condition, and the mechanical advance with the regulation, which is the phenomenon of forming the feudal system of "bureaucracy, excessive concentration of power, patriarchy, lifelong cadre leadership positions, and all kinds of privileges." …。 Deng ** said: 'Bureaucratic phenomenon.... Its main manifestations and harms are: being aloof from the top, abusing power, detaching from reality, detached from the masses, being good at putting on a façade, being good at talking empty words, being rigid in thinking, sticking to conventions, bloated institutions, being superficial in people, procrastinating in handling affairs, not stressing efficiency, being irresponsible, not keeping promises, traveling in official documents, passing the buck to each other, and even being full of official spirit, training people at every turn, retaliating, suppressing democracy, deceiving superiors and subordinates, being arbitrary, offering bribes for personal gain, bending the law for bribes, and so on. …’”。

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