Chapter 12 The Banner is not scrolled Section 18||

"It has been more than ten years since the imperial court implemented the new policy, but with the continuation of time, the expansion of the reconquest territory, and the in-depth revision of various systems, the resistance to our implementation of the new policy is getting bigger and bigger, and many reform policies can only be implemented through violent means, which shows that there is something wrong with the new policy, and we need to calm down and reflect on it and explore the reasons."

"For a long time, we have always thought that the cause of this situation is the struggle for power, interests, and academics, so we have been trying our best to solve these problems, but we have not solved them well, but have made all kinds of contradictions more and more intense. At this time, Brother Feiyan suddenly proposed in Jinyang the academic improvement strategy of integrating Confucianism and Taoism and aiding Taoism into Confucianism, which is like an initiation, which makes people suddenly enlightened......" Li Wei sighed,

"That's exactly what we've been looking for."

"Now we know that the fundamental reason for the increasing resistance to the implementation of the New Deal is that the academic ideas we rely on to formulate national policies no longer meet the needs of the great cause of Zhongxing, and the classics are decaying and aging, and we need new academic ideas, neo-Confucianism, neo-Taoism, or some other better academic thought. This new academic thought with strong vitality will become a new basis for the imperial court to formulate national policies, and then make academics and national policies adaptable, so that the government and the opposition can work together to resonate with the society and prosper the Han Dynasty. Li Hong's eyes lit up, and he immediately understood the reason why the new deal was difficult.

I see, I see......

"Is it true that the study of scripture has come to the end of the road?"

"It's really the end of the road." Li Wei said,

"Since the great Confucian Dong Zhongshu founded the neo-Confucianism with the core of 'heaven and man induction' and 'three outlines and five constants', the various schools of scripture have gone through many arguments, first there is the discussion of the Shiqu Pavilion of the Confucianism of Emperor Xiaoxuan to talk about the similarities and differences of the Five Classics, and then there is the discussion of the White Tiger View of the Confucianism of the Emperor Xiaozhang to make the Confucianism and righteousness. In the end, the emperor personally called the system a provisional decision, and the various schools of scripture sought common ground while reserving differences, coordinated with each other, and finally realized the combination of scripture and prophecy on the basis of the 'Three Programs and Five Constants', and the various factions of scripture immediately moved from disputes to unity. And the 'Three Principles and Five Constants' are also fixed in the form of a legal code under the gorgeous cloak of theology, which is the scriptural theoretical code "White Tiger Tongyi" of the "Great Law of the Heavenly Heavens". ”

The imperial court ended the contradictions and disputes within the scholastic school with the power of the imperial power, and the scholastic study lost the impetus for sustainable development. Confucianism evolved from sub-science to classics, and then from classics to theology, and since then it has inevitably gone into decline. ”

"Looking at today's new scriptures and modern ancient scriptures, the three schools all use the weft when commenting on the scriptures, which shows how far the classics have declined. It has been passed down for more than 300 years, and has penetrated into all schools of scripture from its bones, and it is impossible to completely eradicate the erosion of theology on scripture without the impetus of external competition, the assistance of new scholarship, and the efforts of generations of Confucian scholars. ”

"But the challenges for Confucianism don't end there."

"The foundation of Confucianism is the rule of famous religion, and the so-called famous religion is the etiquette religion based on 'correct name and fixed score', including the dogmas of loyalty, filial piety, benevolence, righteousness, propriety, and faith. After the transformation of these famous teachings by Dong Zhongshu and other great Confucians, they added theological elements such as 'heaven and man induction' and 'divine authority of kings', and developed into the moral norms of 'Three Principles and Five Constants', which made Neo-Confucianism bring a strong religious theological ethics and morality, and was fiercely criticized by the great Confucians of the past dynasties such as Yang Xiong, Huan Tan, Wang Chong and others, and the supremacy of Confucianism was shaken. Ma Rong, Cai Yong, Zheng Xuan, Xu Shao and other great Confucians began to turn to Taoism during that period, annotating Confucian classics with Huang Laozhi's teachings, explaining Confucian famous teachings with Taoist doctrines, trying to help Taoism into Confucianism, providing new arguments for the rationality of famous teachings, and trying to save and revitalize Confucianism. ”

"In the first year of Zhongping, the Yellow Turban Incident, Xiliang Bian Zhang Han Sui Incident, in the sixth year of Zhongping, Dong Zhuo entered Beijing, and caused chaos in Sheji, starting from the early peace years, Yuan Shao, Liu Biao, Cao Cao and others fought with each other, these people sang the famous religion of etiquette on the surface, but in fact they did all kinds of despicable and shameless deeds, and used the benevolence, righteousness and morality of Confucianism as a tool to usurp the society, and wantonly trampled on and desecrated the Confucian etiquette and law. The rule of Confucianism, which had been inherited for hundreds of years, could no longer maintain the stability of the world and protect the society, and Confucianism immediately fell into a difficult predicament, and its status in people's minds plummeted, and Confucianism was pessimistic and hesitant. More people are clearly aware of the decline and withering of Confucianism, and are actively seeking ways to save and revitalize Confucianism like Ma Rong and other great Confucians. ”

"The existential crisis of Confucianism is imminent, and the solution to the crisis of Confucianism is to integrate Confucianism and Taoism, use the learning of Taoist Huang Lao to improve the scriptures, abandon the decadent ethics and morality in the scriptures, and restore the respected status of Confucianism in the minds of the people, so that Confucianism can rejuvenate, reexert its tremendous power, and reassume the important task of revitalizing the Han Dynasty." Li Hong pondered for a long time and said worriedly: "The doctrines of Confucianism and Taoism are opposed to each other and mutually exclusive. The ancestor of Confucianism, Yao Shun, the charter of civil and military, and the master Confucius, advocated benevolence and righteousness, and established religion in the name. Taoism is based on the theory of heaven and non-action, advocating that the Tao is natural, and all things are naturally born, and its concept of governing the country is manifested as quiet and inaction. Is it possible for these two theories to merge with each other? Li Wei thought for a moment and said slowly: "Confucianism and Taoism are indeed different in their core and theme, but in some aspects, there are many similarities between the two views, especially the main classics of Huang Laozhi's learning, "The Four Classics of the Yellow Emperor" and Confucianism, are complementary to each other in terms of governing the country, and they do not contradict each other. "Confucianism advocates that

The humanism of "people can promote the Tao, not the Tao", it requires people to live a moral life in an ethical society, abide by the teachings of the ancient sages, restrain themselves, guide their own lives, and make themselves good people with good morals and firm intellect in society.

The Confucian philosophy of life emphasizes self-cultivation in self-cultivation, pays attention to morality in politics, abides by etiquette and law in terms of human ethics, and expects that people can retreat in their lives to join their families and govern the country and level the world.

Huang Lao's school is a school of Taoism, and the original Taoism is both related and different, it melts the Taoism, and the Confucianism, the master, the Yin and Yang family and other schools of strength.

(Huang Lao's learning is different from Lao Zhuang's learning, which is very important.) Huang Laozhi learned

"Born a congenital".

"Tao" is the origin of the world and the objective law that determines the rise and fall of all things

The Tao is widely used in all aspects of society, politics and life. Huang Lao's academic advocacy

"Rule by inaction", but abandon the content of Lao Tzu's passive retreat, will

The reasonable behavior of "acting according to reason" is considered to be

"Wu Wei", thus developing it into a positive

The way of "WTO accession" requires the rulers to abstain from sexual desires, benefit the people, practice benevolence and righteousness, and refrain from forcibly interfering with the normal production and livelihood of the common people, so as to facilitate social stability and the restoration and development of production.

In terms of political ideology, Huang Laozhi's study is based on Taoism

"Rule of law" with

"Rule by virtue" combined, think

"Wu Wei" is not only a superb technique of domination, but also has rich moral and ethical connotations. This

"Wu Wei" is not the absolute and unconditional kind of "Lao Tzu".

"Wu Wei", but a new one

The doctrine of "non-action". It can be seen that the two are the same in terms of the ultimate goal, but the means and methods to achieve the end are different.

So, how should the two fit together? Where can integration contribute to the revitalization of the community and the success of ZTE?

For today's imperial court, the needs of the imperial court and the needs of Zhongxing's great cause are the places where the two should be integrated.

What does the imperial court need most? The absolute majesty of the law of the Han Dynasty prohibits it. The supremacy of the monarchy on the basis of effective checks and balances between the imperial power and the relative power.

Absolute loyalty to the Son of Heaven and the imperial court. The people live and work in peace and contentment. Huang Laozhi learned

"Inaction" is not absolute

"Do nothing", but in

Under the premise of "the decree is clear", the monarch is inactive (His Majesty is hanging the arch) and the ministers are doing (participating in the duties, obeying and not losing),

The Dharma is supremely sacred. Therefore, the monarch is in accordance with

The requirements of the Tao were formulated

After the "law", everything should be done

"All are judged by the law", not deserved

"Abolish the public for private purposes",

"Interpret the law with me". This kind of abolition of the public law of the world is not for one's own selfish gain

The idea of "impartiality and impartiality" was well implemented in the early years of the dynasty, for example, when Emperor Xiaowen and his court lieutenant Zhang Shizhi dealt with the so-called

The case of "committing a crime" is with

The attitude adopted in the case of "stealing the jade ring" is such a fair and impartial attitude. This is what the imperial court believes

The moral idea of "impartiality and selflessness" made the Han Dynasty quickly move towards stability and prosperity at the beginning of the founding of the country.

"Rule of law, justice and selflessness" is what the imperial court urgently needs, and it is also what the revitalization of the society and the prosperity of the Han Dynasty need for generations, but the current scriptures are rigidly guarded

The concept of governing the country with "governing the country with virtue, and virtue as the master and punishment as the auxiliary" cannot do this at all. Huang Laozhi learned

"Inaction" is to

"Promising" as the premise

"Wu Wei" is Jun

"Inaction" and subordinate

"Youwei" is a kind of monarch's technique of controlling the rule of his subordinates, so this kind

"Wu Wei" can also be called

"Nothing". In the view of the Four Classics of the Yellow Emperor,

"Dao" though

"Nothing", but

"Tao" is born again

"Law", and therefore as

"Practitioners" of the sovereign

"Wu Wei" should also be like

"Dao" is a kind of law system after the establishment of the law system

"Wu Wei". However, the monarch though can

"Inaction", ministers still must

"Enforce the rules on the left and enforce the rules on the right" so that the laws and regulations can be implemented. That is to say, the monarch should not do everything himself, but let everything be natural, and be good at using and relying on ministers to handle various political affairs.

On the basis of the hard work of his subordinates, the monarch can

"Do nothing", but the monarch does not do nothing, the duty of the monarch is

"Listen quietly and carefully", examine the ministers' handling of political affairs, see whether their actions are in line with the name, and decide on the reward and punishment of life and death accordingly.

What principles should ministers abide by? First, we must be modest and prudent, and be diligent in political affairs; Second, we must lead by example and get rid of selfish desires; Third, we must forget all the favors and humiliations, and be content and happy.

In this way, the state politics will appear

"Unify with nothing, unify the crowd with one, rule the crowd with the few and be wide with quietness", and then

The situation of "winning the hearts of the people" is a situation of national peace and security. In Huang Laozhi's view, if the monarch can be quiet and inactive, set up officials and duties, and set a good name, he can sit back and enjoy his success.

As a minister, if he can abide by honesty and diligence, do not seek fame and fortune, and humbly teach the people, then the world will inevitably be ruled greatly.

On the contrary, if, as required by Confucianism, the monarchy is divinely authorized, the imperial power is supreme, the authority is concentrated in the monarch, and the monarch is the instrument of the world, and everything must be bowed to himself,

"The Lord advocates and the ministers are peaceful, and the Lord is the first to follow", no matter how big or small, they must be asked one by one, then, then

"The main work and the ministers are at ease", there is a serious imbalance between the imperial power and the prime minister's power, and long-term peace and stability have become empty words.

Huang Laozhi learned

"Wu Wei" advocates the checks and balances of imperial power and relative power, and what the imperial court urgently needs at present is to stabilize the current official system and realize the supremacy of monarchy on the basis of effective checks and balances between imperial power and relative power, so Confucianism

The centralization of monarchical power advocated by "heaven and man, divine authority of the monarchy" has already posed a threat to the stability of the society, and the imperial court must adopt a neo-Confucianism as the basis of national policy, so as to stabilize and consolidate the current system and ensure that the system can continue for a long time.

Huang Laozhi's study is based on the fact that heaven and earth have a fixed position (heaven and earth) and the conflict between yin and yang

The characteristics of "Yang dominates Yin and Yin are secondary, Yang moves and Yin is quiet" puts forward the social and political ethics of respecting the inferior and orderly, the noble and the lowly have positions, and the ranks are different.

This is the same as Confucianism

The view that "the virtuous are mandated by Heaven to be the Son of Heaven" is completely different. For example, during the reign of Emperor Xiaojing, Yuan Gu, a doctor of poetry, and Huang Sheng, a Taoist, had a debate on the issue of Tang Wu's removal of the 桀纣, and the topic of the debate was Tang Wu's removal of the 桀纣

"Mandated by Heaven" still

"Ministers kill kings". According to the scriptures, Yuan Gu said that Tang Wu punished the people and became the Son of Heaven, which was a righteous act to win the hearts of the people.

Huang Sheng quoted Taoists as saying that a broken hat had to be worn on the head, and new shoes were worn under his feet after all, thinking that although Tang Wu was a saint, he should not let go of the sword and kill him.

Emperor Xiaojing made a judgment that eating meat and not eating horse liver (poisonous) is not ignorant of taste, which means that they should stop arguing about the rights and wrongs of Tang Wu's removal of the 桀纣, in fact, they do not approve of Tang Wu's removal of the 础纣.

In the eyes of Emperor Xiaojing, the idea that the Taoist Huang Sheng's subordinates were absolutely loyal to the monarch was more conducive to maintaining the rule of the dynasty, and it was solid

The theory of "being mandated by heaven" will bring great danger to social stability, and it can be used to argue

"Strong man" generation

The rationality of the "violent Qin" can also be used as a pretext for launching a rebellion and overthrowing the rule of the dynasty.

The idea of "being mandated by heaven" became one of the reasons why Confucianism could not flourish in the first place. (This Yuan Gu later argued with the Empress Dowager Dou about the level of the Confucian and Taoist families, and the Empress Dowager Dou was furious, so that Yuan Gu and the wild boar fought, fortunately Emperor Xiaojing gave him a good knife, otherwise he would have been bitten to death by the wild boar.)

Today, there is a Son of Heaven in Chang'an and a Son of Heaven in Xiangyang, who is orthodox? Who should be ordained as the Son of Heaven?

Shouldn't there be virtuous and noble people who come out and be ordered by heaven to rebuild the community? Today, the imperial power has fallen, and it is estimated that not many people care about who will be the emperor, and even many ministers in Chang'an are still loyal to the Son of Heaven and the imperial court.

There are many reasons for this situation, such as social turmoil, human suffering, etc., but the decline of Confucianism is an indisputable fact.

The decay of Confucianism has led to the teaching of Confucianism in the name of Confucianism

In the eyes of many people, the winner is the king, the loser is the villain, what is the dignity and order, the noble and the lowly have a position, it is all nonsense.

For a long time, in order to compete for authority and occupy territory, the heroes of all parties did not hesitate to kill the innocent people, attack the innocent city, and launched one war after another.

But even in this case, the princes, nobles, and wealthy men still use the power and strength in their hands to be poor and extravagant, expropriate and extort whatever they want, and swear to squeeze the flesh and blood of the people to the death.

They ate, drank, and were merry, dressed in silk and satin, and lived in high houses, and their homes were full of gold, silver, money, and grain, and lived a life of debauchery, while the poor people were forced to leave their homes and go into exile, crying hunger and cold, and people competing to eat each other, and their bones covered the wilderness.

At this time, what are the three outlines and five constants? What other etiquette teachings? How many people still believe in Confucianism?

Therefore, the imperial court urgently needed a neo-Confucianism, rebuilding the social and political ethics of respecting the inferior and orderly, having a position between the noble and the low, and distinguishing between ranks, rebuilding the etiquette, law, and famous religion, and on this basis, rebuilding the prestige of the Son of Heaven and the imperial court, and rebuilding the confidence and glory of the Han Dynasty.

The Four Classics of the Yellow Emperor attach great importance to agricultural production, and believe that according to the natural laws of heaven and earth, yin and yang, and the four seasons, corresponding agricultural policies should be promulgated.

Once a policy is made, the ruler should be

"Be frugal and do nothing", don't build a lot of construction in the busy farming season

"When the sky is against the sky, the people's merits will be disturbed", let alone wantonly looting the people's wealth so that the people can not continue to produce. And it is necessary to do this with non-interference and not affecting the people's livelihood as the main content

"Wu Wei", the Son of Heaven and officials at all levels must be in life

"Frugal and simple", not luxurious. This is also a problem that the current imperial court urgently needs to solve. The imperial court promulgated many policies of emphasizing agriculture and suppressing commerce, but the effect was not very good, and the income of farmers did not increase significantly.

In recent years, the wind of luxury has been blowing more and more fiercely in the government and the opposition, and the initiators are the family of gate lords and wealthy businessmen, especially weddings and funerals, which have become a place where people compete to spend money.

Under the influence of luxury, the poor people are living more and more difficult. The core of Confucianism is etiquette.

The etiquette system is complicated, and many etiquettes need to spend a lot of money in the specific implementation process, and the most expensive ones are weddings and funerals.

For ordinary people, family assets are generally between tens of thousands and more than 100,000 yuan. The amount of a man's bride price is basically the total amount of his family assets, ranging from more than 10,000 to tens of thousands of dollars, plus the cost of the wedding banquet, a man's marriage is enough to make his family destitute.

As for the funeral expenses, it is even more amazing, filial piety is the foundation of Confucian benevolence and virtue, and it is the most basic requirement for people.

In order to express their filial piety, people first advocated thick burials. The trend of thick burials began in Qin, and intensified in this dynasty.

Someone once lamented the custom of thick burials,

"The world is virtuous with thick burials, and thin is contemptible, the rich are extravagant, the poor are rich, the laws cannot be forbidden, and the etiquette cannot be reached." Families are ruined by burying the dead, and those who are sold into slavery and pervert the law for bribes, and those who take risks abound, so that the living are often unable to make ends meet, and the situation is miserable.

Emperor Xiaowen, Emperor Xiaojing, and Emperor Guangwu all advocated for this ill

"Bo funeral to the end", and even issued an edict, but with little effect. The reason is simple, this dynasty pursued Confucianism, which required people to study the "Four and Five Classics" and strengthen it

The education of the "six arts", through the cultivation and practice of morality, honor, etiquette and knowledge, enables the daily life of the educated, including clothing, food, housing, transportation, treatment of people and things, etc., to be close to the Confucian moral norms and code of conduct, so as to be a man with lofty ideals in the society who is full of benevolence, righteousness, courtesy, wisdom and faith, and become a courteous gentleman who is gentle, kind, courteous, thrifty, and has the five virtues in his body.

Imagine that loyalty, filial piety, benevolence, righteousness and etiquette have penetrated into the bone marrow of a nation and a dynasty, and a decree can curb people

Is "filial piety" honored? This problem may not be serious in the period of stability of the Han Dynasty, but in the period when everything is undecided and everything is in ruins, this problem directly affects the survival of the people and the stability of the society.

In order to solve many problems such as affecting the lives of the people and the safety of the society, the imperial court also needs to start with Confucianism, and it also needs a new Confucianism, which can not only teach people to abide by etiquette and famous teachings, but also teach people

The neo-Confucianism of "frugality and simplicity" allows people all over the world to live and work in peace and contentment. Li Wei then talked about it with the help of "The Four Classics of the Yellow Emperor".

"Both civil and military, light endowment, noble and soft and female" and so on about the superiority of Taoist Huang Laozhixue in defending the territory, cultivating with the people, selecting talents and so on.

"The goal of the imperial court is the unity of Confucianism and Taoism, with Confucianism as the mainstay, supplemented by Taoism, to achieve a kind of 'doing nothing but doing something' concept of governance." Li Wei solemnly put forward the suggestion that the imperial court should support the integration of Confucianism and Taoism.

For the imperial court, relying solely on the study of scriptures and the study of the Taoist Huang Lao could not solve a series of problems encountered in the process of promoting the great cause of Zhongxing, and under the current circumstances, the only way is to help the Tao into Confucianism, Confucianism and Taoism are integrated, and then on the basis of the new classics and then innovate Confucianism.

Confucianism is a humanistic study with ethics and politics as the axis, and Confucianism represented by Confucius and Mencius is incomparable with other schools of thought, it has the fine tradition of being proficient in the six arts, focusing on education and active use of the world, and has the value concept of pursuing morality, meritorious service, and speech, and it has always contained great vitality, and is the spiritual pillar that maintains and supports the Han Dynasty, and its dominant position is unshakable.

The Taoist Huang Laozhixue has faded out of the court for more than 300 years, and it is actually impossible to erect it again.

Huang Lao's learning has moved with the times, adapted to the changes of things, absorbed various historical experiences since the Spring and Autumn Period and the Warring States Period, and incorporated the strengths of Confucianism, famous scholars, Yin and Yang families, such as Huang Lao's learning

"Wu Wei" draws on the Legalists

The essence of "breaking off from the law" and the Mohists

The ideological righteousness of "frugality, simplicity, and strong use".

"Yin and Yang, respect and inferiority" includes Confucianism

"Goodness". occupy

The promulgation of the corresponding political and economic system by the "Four Seasons" is actually the Yin and Yang family

"Because of the great shun of yin and yang". As a result, Huang Laozhixue successfully constructed an open, multi-school connotation, flexible and practical series of ideological systems with great inclusiveness, which flourished in the early years of this dynasty and made indelible contributions to the prosperity of this dynasty.

However, Master Dong Zhongshu openly aided Taoism and Confucianism, blended Confucianism and Taoism, absorbed all the essence of Huang Laozhi's learning, and used the ideological system of Taoism and Yin-Yang to enrich and give full play to Confucian principles, and then on this basis, he unbelievably constructed a Confucian Three Principles and Five Constants and Taoism

"Heaven and earth, yin and yang, and the four seasons" are both Confucian

"Correct Shuo, easy to wear".

"Promising", and Taoist

"Take inaction as the way, and selfishness as the treasure".

A new Confucian ideological system of "Wu Wei". After being processed by Dong Zhongshu, it has always been regarded as

Confucianism, which is "not up to the time, good is ancient but not modern", has been transformed into both

"The way of the king (Confucianism) of the tyrant (Huang Lao's criminal name) and the way of the king". Since the essence of Taoism Huang Laozhixue has become the flesh and blood of Dong's Confucianism, Huang Laozhixue inevitably loses its dual political and theoretical advantages, and has to reluctantly go into decline.

However, the decline of Huang Laozhixue does not mean that its theory has lost its vitality. During the flourishing period of Huang Lao's learning, Liu An, the king of Huainan, invited thousands of guests and magicians, forming an academic center for the study of Huang Lao's learning in Jianghuai, and under his auspices and organization, he and many of his disciples co-edited the masterpiece "Huainan Honglie" (also known as "Huainan Zi").

Among the huge compilers of "Honglie", in addition to Liu An, Su Fei, Li Shang, Zuo Wu, Tian You, Lei Quilt, Mao Quilt, Wu Quilt, Jin Chang and others were all famous Taoist figures at that time.

Most of the chapters in the book were written by them, so this book has also become the abyss of Taoism in this dynasty, and it is the culmination of Taoist thought in this dynasty.

In the early days of Emperor Xiaowu, Taishi Ling Sima Tan wrote "On the Essentials of the Six Schools", which was another academic summary of Huang Laozhi's learning.

(One of Sima Tan's teachers was the famous Taoist scholar Huang Sheng.) In Wang Mang's new dynasty and the early days of the Guangwu Emperor, Taoism once revived, the famous old scholar Yan Zun (a native of Chengdu, Shu County) wrote "Lao Tzu Zhi Gui", and a hermit named Heshang Gong wrote "Lao Tzu River Gong Seal Sentences".

Although the theories of these two books are different from Huang Lao's learning, they are still a kind of inheritance and development of Taoism.

After that, there was a great Confucian king who developed Taoism

The theory of "natural inaction" is based on

"Enlighten the mind of confusion and make the distinction between fiction and reality" as his own responsibility, and launched a comprehensive critique of theological superstition that reached its peak after the combination of modern literature and superstition, which directly hit the respect of some Confucianism for scriptures, and turned to seek support from Taoism, and began to study Taoism and Confucianism very early.

Although the Taoist Huang Laozhi's study is unique and lofty, it is not divorced from reality and does not talk about it

"Heaven and man are inducted, and the monarch is divinely granted", don't talk about it

"Three outlines and five constants", not mentioning the weirdness of yin and yang. Aiding Taoism into Confucianism and Confucianism and Taoism are actually to interpret Confucian classics such as "Zhou Yiyu" with the learning of Taoist Huang Lao

"Natural non-action" to explain the Confucian Gangchang Mingjiao, so as to prove Confucianism

"Famous teaching" is originally Taoist

"Nature". Famous teachings are natural, providing a new argument for the rationalization and superiority of famous teachings, eliminating those tedious speculations and arbitrary and rigid habits in the scriptures, and guiding people to follow

Get rid of the ignorance of the theology of "heaven and man induction, and the divine right of the monarch", rethink the reality of the society with a sober and rational attitude, and re-explore the various values of the Han people, so as to make every effort to restore the famous teachings of etiquette and law in Confucianism, and rebuild the Han Dynasty with the improved Confucian study of helping the world.

At the beginning, in order to influence and guide the national policy and achieve the purpose of governing the country and leveling the world, Confucianism and Taoism were integrated, and with the support of Emperor Xiaowu, Neo-Confucianism was finally created in the hands of Dong Zhongshu Confucianism, and then helped Emperor Xiaowu to build a world-class meritorious service, and helped the Han Dynasty to expand its territory and dominate the world.

Today, for the sake of the prosperity of the Han Dynasty and the rule of the world, the classics that have gone astray and declined should be integrated with Confucianism and Taoism at all costs, and the academic research results of the Taoist Huang Lao over the past three hundred years should be used to improve Confucianism and create a new Confucianism again, so as to help the Han Dynasty move towards Zhongxing and become strong.

At that time, Emperor Xiaowu was eloquent and strategic, needed to attack the Xiongnu in the north, and needed to expand the territory, so he needed to centralize power, and needed to have a new academic idea to lay the foundation for the national policy of crisscrossing the four seas, and as a result, with his support, Dong Zhongshu's Neo-Confucianism appeared.

Today, the Han Dynasty stands up from the ruins, needs to unify the world, needs Zhongxing Sheji, so it needs the effective checks and balances of the imperial power and the relative power, and needs to have a new academic thought to lay the foundation for the national policy of cultivating with the people, and the general and the eldest princess need to join hands to suppress Chang'an, support the Taoist Huang Lao Theory, and force the scriptures to accept the fact that Confucianism and Taoism are integrated, and actively aid the Tao into Confucianism, so as to create a new Confucianism that meets the needs of the current national policy and is conducive to the rise of the Han Dynasty.

Li Hong was silent for a long time, he never expected that Li Wei's strategy of integrating Confucianism and Taoism would be such a method, and he would push himself and the eldest princess to the forefront.

If he joins forces with the eldest princess, it will be difficult to say the situation in Chang'an, will the gate valve family and bureaucrats bow their heads?

If Xiao Tianzi can successfully quell the rebellion in the south, will he successfully take power?

"Why do you think that the family of gate lords and bureaucrats will bow their heads and accept the policy of integrating Confucianism and Taoism?"

"Because I decided to persuade the eldest princess and His Majesty to launch the third party rebellion." Li Wei said with a smile.

"What did you say?" Li Hong was shocked,

"What do you say? Are you going to launch a third party rebellion? ”

"Between massacre and party rebellion, which one do you choose?" Li Wei said,

"General, I think Brother Feiyan's words are right, you can't kill again, and killing again won't solve any problems. The power of these people is too great, and there are too many people, and they are intertwined, and they can't be killed, and the more they kill, the more they kill. Since it can't be blocked, then we have to use the method of grooming. ”

"Is this also called grooming?" Li Hong was angry and asked angrily.

"General, you must know that the eldest princess and you are determined to withdraw from the court, and our Zhongxing strategy must be adhered to for a long time, how to solve this contradiction?" Li Wei said calmly,

"These people don't want to cooperate, so let them go back to their hometowns. With our current method of selecting talents, the imperial court will not be worried about not being able to recruit virtuous people. In fact, just look at the two party disasters decades ago, if you really come and let these people withdraw from the court, they are still unwilling to slap their butts and leave, and many people will choose to compromise and stay. How many scholars are willing to give up glory and wealth? This method can not only divide the scholars, but also allow a large number of scholars who are willing to contribute to the society and scholars who are willing to improve Confucianism to take up positions one after another, and get more and better opportunities, and then everyone will work together to create a new Confucianism and build a new Han Dynasty. Li Hong looked at Li Wei dumbfounded, and his mind went blank.

The following does not count the number of words. "The Four Classics of the Yellow Emperor": From ancient times to the present, people have always believed that the early Han Dynasty was Taoism

"Huang Lao" governs the country, thinks

"Huang Lao's Learning" was all the rage in the early Han Dynasty, and he thinks

"Huang Lao's Learning" played a major role in the economic recovery and development in the early Han Dynasty. However, due to the paucity of historical sources, especially due to Taoism

The representative work of the Taoist Huang Xueyi faction in the "Huang Lao" "The Four Classics of the Yellow Emperor" has been lost since the Han Dynasty, causing people to be aware

The misunderstandings of "Huang Lao's Learning",

"Huang Lao's Learning" has also become an insoluble mystery for the ages. People have no way of knowing

"Huang Lao".

The true ideological content of the "Huang Xue" faction had to be far-fetched

"Old" generation

"Yellow". But when people use the learning of Lao Tzu or the learning of Lao Zhuang instead

When "Huang Lao's Learning", many problems are often difficult to justify. For example, those who advocate nature, are passive and inactive, and focus on the cultivation of the mind while blindly pursuing personal spiritual liberation

How could the "study of Lao Zhuang" restore the withered social economy of the early Han Dynasty and move towards prosperity, and enable the nascent Han regime to be continuously consolidated?

And the beginning of the Han Dynasty was there

The various political and economic policies implemented under the guidance of "Huang Lao's Learning" and the actions of Huang Lao in the early Han Dynasty are also far from Lao Zhuang's thoughts.

In 1973, the silk book of the Han tomb of Mawangdui in Changsha was unearthed, and people found the "Four Classics of the Yellow Emperor": the first is the "Sutra", the second is the "Sixteen Classics", the third is "Said", and the fourth is "Daoyuan".

"Committing a crime" with

"The case of stealing the jade ring of the high temple": Zhang Shizhi is a famous Huang Lao believer, and as a court lieutenant when he was Emperor Wen, he was dealing with the so-called

"Committing a crime" with

When the "robbery of the jade ring of the high temple" was not because the prisoner plundered the horse of Emperor Wen, it was stolen

"The temple vessel of the first emperor" is a crime of one degree, but an advocacy

"The law, the Son of Heaven and the world", believes that only the law is the only criterion for judging black and white and determining right and wrong.

Although Emperor Wen of Han was a little unhappy with Zhang Shizhi's approach, he was too

"Ben Xiu Huang Lao's words", he knows the importance of impartial law enforcement, so he still affirmed Zhang Shizhi's judgment on these two cases, and did not repeal the law out of anger for a moment, nor did he break the law for his own interests.

Confucianism Reform Movement at the End of the Western Han Dynasty: Since Emperor Wu of the Han Dynasty adopted Dong Zhongshu's suggestion

After "overthrowing the hundred schools of thought and respecting Confucianism alone", Confucian scriptures began to dominate the world, but at that time

Under the influence of "setting up science and shooting strategies", Confucianism itself is gradually becoming ossified, forming a kind of Confucianism

The cumbersome style of learning "in vain for chapters and sentences". Confucianism, which was further deified by rigidity and further deification in the middle and late Western Han Dynasty, has increasingly lost its moral education to the ruled class in order to consolidate the value and function of feudal social rule, and even went to its opposite.

Therefore, by the end of the Western Han Dynasty, as the tide of the peasant war became more and more intense, some figures within the ruling class were shocked by reality and gradually became sober, trying to find a solution to the social and political crisis, and at the same time, they also began to learn from the princes to improve Confucianism.

Liu Xiang, Liu Xin, and Yang Xiong are among the representatives. In addition to promoting the study of ancient texts and classics, the Liu family also worked to revive the pre-Qin Zhuzi studies, re-studying and organizing the works and doctrines of the hundred schools of thought, and emphasizing the ideological nourishment from them to improve Confucianism.

At the same time, he believed that in order to free Confucianism in the Han Dynasty from the cumbersome and absurd theology and scriptures, it was necessary to absorb the strengths of other sons other than pre-Qin Confucianism, especially Taoism, to supplement Confucian and Mencian Confucianism.

In addition, Yang Xiong also tried to create a new Confucian ideological system. On the basis of his criticism of modern literature and classics and the theology of Confucianism, he vigorously advocated the revival of Confucian orthodoxy and the revival of the way of Zhongni, as if he regarded himself as a defender of Confucianism, but this does not mean that Yangxiong wanted to copy the doctrine of Confucius and Mencius in the pre-Qin period and did not allow any changes.

In fact, in Yangxiong's view, the way of the saint has a cause and a revolution, which is a universal 1/2 | jump to