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c_t; However, what even Zhang Jiashi himself didn't know was that he didn't hide the corresponding actions he took against Qin Min for too long. Pen | fun | pavilion www. ｂｉｑｕｇｅ。 ｉｎｆｏ

Sometime in the summer of 137 B.C., six years after Ying Qi's succession, a number of leaflets appeared in the Great Qin Empire explaining this event. Although the intelligence organization of the Great Qin Empire quickly found the source and quickly took corresponding countermeasures, there were not a few people within the Great Qin Empire who knew about this matter.

Some ill-intentioned individuals intended to use such events for their own benefit, but they underestimated Zhang Jiashi's influence on the current Great Qin Empire. Because if it weren't for the appearance of Zhang Jiashi, the current Great Qin Empire would have become synonymous with history.

However, the actions taken by these people did not have a corresponding effect, and they were immediately punished by local officials according to the corresponding provisions of the law, and many of these people were at least punished with spreading rumors, and were fined and sentenced to the corresponding punishments of hard labor.

According to Win Vision's thinking, the punishment of these personnel must be dealt with severely. But after hearing a sentence from a scholar named Dong Zhongshu, Ying Qi had to give up such an idea, and let the matter be handled according to the law.

And Dong Zhongshu's sentence is:

"If Your Majesty wishes to make this rumor a reality, it may be of good use to deal with these people severely. But if His Majesty wishes that this rumor will gradually subside, then the matter may soon be settled if these persons are dealt with in accordance with the decree. ”

Dong Zhongshu's words made Ying Qi have to think deeply, because Dong Zhongshu's words do contain a truth. That is, if this is really a rumor, then this one case is dealt with seriously, which probably shows that such a thing is not groundless.

After thinking of this, Ying Qi thought that the scholar he met by chance had the corresponding ability, so he couldn't help but open his mind and have a lot of conversations with the other party.

There is a record of this aspect in the history books: on that day, Emperor Jing had a night talk with the scholar Dong Zhongshu, and appointed him as a professor of Taixue on the next day, and gave 800 stones corresponding treatment.

It can be said that this time opened a precedent for the royal family of the Great Qin Empire. After all, even Zhang Jiashi's starting point does not have Dong Zhongshu's treatment, and even Zhang Liang is much worse than the latter's situation.

In other words, Dong Zhongshu can be regarded as the first official in the Great Qin Empire who is really a blockbuster.

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And because of the appearance of Zhang Jiashi, Dong Zhongshu at this time did not become a representative figure of Confucianism like history. On the contrary, deeply affected by the contention of the Great Qin Empire since Zhang Jiashi, Dong Zhongshu is more of a representative figure of the miscellaneous family.

In the history known to Zhang Jiashi, Dong Zhongshu (179 BC-104 BC), Han nationality, a native of Guangchuan County (now Da Dong Guzhuang, Guangchuan Town, Jing County, Hengshui City, Hebei Province), was a thinker, philosopher, politician, and educator in the Han Dynasty. Dong Zhongshu's "Three Strategies for Heaven and Man" and "Spring and Autumn Dew" are based on Confucianism, based on the framework of the five behaviors of yin and yang, and the essence of the ideas of "Huang Lao" and other hundreds of schools of thought, to establish a neo-Confucian ideological system with theological tendencies. (Known as the Ram Master and Confucian Confucian.)

In the first year of Emperor Wu of the Han Dynasty (134 BC), Emperor Wu of the Han Dynasty issued an edict to solicit the strategy of governing the country. The Confucian scholar Dong Zhongshu systematically put forward the doctrine of "heaven and man induction" and "great unification" in "Countermeasures for Promoting Virtue and Virtue", and commended the proposition of "Six Classics". Dong Zhongshu believes that "the great origin of the Tao comes from heaven", and nature and personnel are subject to the mandate of heaven, so the political order and political ideology that reflect the mandate of heaven should be unified. Dong Zhongshu's Confucianism maintained the centralized rule of Emperor Wu of the Han Dynasty and made certain contributions to the social, political and economic stability of the time.

In the first year of Emperor Yuanguang of the Han Dynasty (134 BC), he served as the prime minister of Liu Feiguo, the king of Jiangdu Yi, for 10 years. In the fourth year of Yuan Shuo (125 BC), he served as the prime minister of Liu Duanguo, the king of Jiaoxi, and resigned and returned home after 4 years. After that, he wrote books at home, and whenever there was a major event in the imperial court, he would let envoys and court captains come to his house to ask for his opinion, which shows that he was still highly valued by Emperor Wu of the Han Dynasty.

In the first year of Emperor Wu of the Han Dynasty (104 BC), Dong Zhongshu died of illness.

Dong Zhongshu's greatest influence on that time and later generations was naturally nothing more than the two doctrines of "three strategies of heaven and man" and "great unification".

The core part of the "Three Strategies of Heaven and Man" is divided into four points, which are also these four points, which officially opened the ruling foundation of the Confucian Skeleton of the Han Empire:

The Taoist is also suitable for the road of governance, and benevolence, righteousness, etiquette and happiness are also possessed. Therefore, the holy king is gone, and the descendants are hundreds of years old, which is the work of etiquette and education. When the king is not happy, he uses the pleasures of the first five to be suitable for the world, and to deeply educate the people. The feelings of edification are not allowed, and the joy of Yasong cannot be achieved, so the king is happy and happy. Musicians, so change the folk customs, the folk customs also, the people become easy, the people are also written. Therefore, the sound originates from harmony and is based on love, connected to the skin, and rooted in the bone marrow. Therefore, although the royal road is slightly lacking, the sound of the orchestra has not faded. Fu Yu's family has not been in government for a long time, but there are still survivors of the legacy of Legai, and it is Confucius who heard "Shao" in Qi. The lady does not want to live in peace and is in danger, but there are many people in danger of political chaos and the country, and the person who is in charge is not his own, and the person who is in charge is not his way, and he is destroyed by the servant on the day of the government. Fu Zhoudao declines in secluded and strong, not dead, secluded and powerful. As for King Xuan, thinking about the virtue of the previous kings, the stagnation and making up for the shortcomings, the merits of the Ming text and the martial arts, the revival of Zhou Dao, the beauty of the poet, the heavens and the heavens, for the birth of the virtuous, the future generations called through, so far. This night is the result of doing good deeds. Confucius said, "People can promote the Tao, but not the Tao". Therefore, it is up to oneself to control chaos and abolish prosperity, and it cannot be reversed unless it is destined by heaven, and its operation is wrong and uncontrollable.

Those who are honored by the heavens will have those who are not human and can come to them, and this is the talisman of the command. The people of the world return to it with one heart, if it belongs to the parents, so Tianrui should come sincerely. The book says, "The white fish enters the king's boat, and the fire returns to the king's house, and the flow is black", which is also the talisman of the cover. Zhou Gong said, "Revenge", and Confucius said, "Virtue is not lonely, there must be neighbors", all of which accumulate the effect of virtue and virtue. In later generations, the obscenity was weakened, unable to govern the masses, and the princes were behind them, and the remnants of the lowly and good people fought for loam land, abolished morality and religion and were punished. If the punishment is not successful, evil anger will arise, and evil spirit will accumulate below, and evil animals will be at the top. If there is disharmony between the top and bottom, the yin and yang will be delicate and coquettish. This disaster arose out of the ordinary.

The order of heaven is also the order of the minister, the quality of the sex is also, and the desire of the lover is also; Or death or longevity, or benevolence or contempt, cultivated into it, can not be beautiful, there is a place to control chaos, so it is not even. Confucius said: "The virtue of a gentleman, the virtue of a villain, and the wind on the grass will die." "So Yao, Shun Xingde **** Renshou, Ji, Ji Xing **** contemptible. The unfinished is down, the lower is from the top, the mud is in Jun, only the Zhen is doing, the gold is melting, and the only smelting is casting. "Suizhi Si Yan, moving Si and", this is also said.

The text of the "Spring and Autumn Period" of the minister's case, seeking the end of the royal road, is right. Zhengci Wang, Wang Cichun. Those who are spring are also the things of heaven, and those who are righteous are also the things of the king. Its meaning is that the upper inheritance of the heavens, and the lower to do what it does, is the end of the royal road. However, if the king wants to do something, he should seek it to be in the sky. The great one of the Heavenly Dao is in Yin and Yang. Yang is virtue, yin is punishment, and the punishment is the main killing, and the main virtue is born. It is the old yang that always dwells in the great summer, and the matter of giving birth and growing up, and the yin always dwells in the great winter, and accumulates in the empty place. In this way, the virtue of heaven is not punished. Angel Yang is out of the upper and the main year of the year, so that the yin is subdued in the lower and the time is out of the yang; the yang cannot be helped by the yin, nor can it be the only age. The end of the sun is in the name of adulthood, and this providence is also. The king inherits the will of heaven to engage, so he is taught by virtue and not punished. The torturer shall not be allowed to rule the world, and the yin shall not be allowed to grow into adulthood. For the sake of politics and punishment, it is not obedient to the sky, so the first king Mo Zhi is willing to do it. Confucius said: "Punishment without teaching is abuse." "The abuse of government is used under the world, and the desire for morality and religion is all over the world, so it is difficult to succeed.

Dong Zhongshu is not a pedantic Confucian, because the "Three Strategies of Heaven and Man" establishes the foundation of Confucianism, which is exactly what Dong Zhongshu emphasized: the abuse of government is used to the bottom, and the desire for morality and religion is all over the world, so it is difficult to succeed.

It can be said that although Dong Zhongshu's style is biased towards Confucianism and integrates the way of Huang Lao, Dong Zhongshu is not like many Confucian scholars, completely denying the existence of Legalism, but believes that the existence of Legalism cannot be monopolistic and arbitrary, and must be supplemented by virtue and politics, so that people in the world can feel the grace of the imperial court.

Although the doctrine of great unification was not the first to be put forward by Dong Zhongshu, Dong Zhongshu's suggestion to Emperor Wu of the Han Dynasty at that time undoubtedly influenced the trend of Chinese history for Emperor Wu of the Han Dynasty and about 2,000 years later.

In the era of Emperor Jing of the Western Han Dynasty, there was a rebellion of the Seven Kingdoms of Wu and Chu, and the unified country would face the danger of splitting. Dong Zhongshu, who was a doctor of Emperor Jing at the time, believed that the important issue was to consolidate the centralized and unified political power and prevent the emergence of a situation of division and separation. Dong Zhongshu looked for a reason for unity from the Confucian scriptures, and he found the "great unification" from the "Ram Spring and Autumn".

Dong Zhongshu put forward the theory of "great unification" according to the record of "Ram Spring and Autumn". He said in "The Three Strategies of Heaven and Man": "The great unification advocated by the Spring and Autumn Period is the common sense of heaven and earth, and it is suitable for any era in ancient and modern times. “

In accordance with the general law of "great unification," he put forward the argument that ideology should also be "great unification." Dong Zhongshu said in "The Three Strategies of Heaven and Man": "As long as it is not among the six arts, as well as Confucius's set of Confucian ideas. It is not allowed to develop and exist with Confucianism. The chaotic sects and doctrines will no longer come to confuse the people, and the laws and institutions of the country will show their status. The common people will also know how to educate future generations."

In Dong Zhongshu's way of thinking, only with unity of thought can there be a unified law and a code of conduct for the people, so that political unity can be maintained and consolidated. To consolidate political unity with ideological unity, ideology should be unified on Confucianism represented by Confucius, and the people should know what to follow and how to do it. Only political unification can achieve long-term peace and stability, and the politics of the Han Dynasty at that time were unified, but not stable. Unifying thinking has become the key to great unification. As a result, Dong Zhongshu repeatedly emphasized the idea of using Confucius and Confucianism to unify the world.

After Emperor Wu of the Han Dynasty adopted Dong Zhongshu's suggestion to unify his thoughts, he implemented the policy of "deposing a hundred schools of thought and respecting Confucianism alone", taking Confucianism as an orthodox thought, and since then the authority of Confucianism has been established in the ideological circles of the Han Dynasty, and China's unique scriptures and scriptures have been produced. In the Han Dynasty, he established a doctor of the Five Classics, learned from the Ming Classics, and formed a trend of scripture thought, and Dong Zhongshu was regarded as a "Confucian Sect".

There is no doubt that Dong Zhongshu's method is more in line with the ruling effect of the feudal dynasty, but Dong Zhongshu himself did not expect that the system he created would be deliberately distorted by later generations of Confucian scholars with the development of time.

Just as the Confucian scholars of later generations basically did not know the six arts of the gentleman, Dong Zhongshu's doctrine of great unification evolved into a high-pressure method of "literary prison" to fool the common people.

It can be said that Dong Zhongshu, like Confucius, is admirable in his doctrine and talent, but many people in later generations believe that Dong Zhongshu is the culprit of Confucianism's poisoning of later generations, and Zhang Jiashi has to think that there is something wrong with these people's ideas.

Of course, what Zhang Jiashi himself didn't expect was that although he had changed the lives of many people, Dong Zhongshu, who had completely different encounters and experiences, was reused by Ying Qi, and the Great Qin Empire also accompanied the development of time, and gradually established a national policy dominated by miscellaneous theories and Legalism as the fundamental way to govern the country.

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Dong Zhongshu of this world, after being gradually reused by Ying Qi, implemented a series of corresponding policies for the Great Qin Empire and made great contributions.

Among them, with the official system of the Great Qin Empire, Dong Zhongshu believes that even if it is a high-ranking official, if they do not know the governance of the people's livelihood, then even if they have great talents, they will detach themselves from reality and issue some orders to act arbitrarily.

Although Ying Qi is not too proficient in people's livelihood issues, in the heart of Ying Qi, who conducts private interviews from time to time, Dong Zhongshu's idea makes him think it is very reasonable.

Therefore, before Ying Qi's death, after many years of gradual implementation, the Great Qin Empire issued a decree, that is, if a high-ranking official has no experience in governing the local government, then he needs to serve as a county commander or county guard for one to two years, and be evaluated.

It's a pity that this decree itself has considerable benefits, but because of the emergence of the Wang family and the clan class that gradually took shape later, this decree has often become a virtual existence.

As a representative of the miscellaneous family, Dong Zhongshu's words, deeds and way of thinking are considered to be more comprehensive, which makes Yingqi have many influences in the policy of governing the country.

It's just that Dong Zhongshu is not omnipotent, and his weakness is precisely that Dong Zhongshu, as a scholar, is largely unable to contact or understand the soldiers.

Under the influence of Dong Zhongshu, the military construction of the Great Qin Empire fell into an embarrassing state of slow progress or even stagnation. If it weren't for the support of the Zhang family and some other military families, I am afraid that the military construction of the Great Qin Empire would have fallen into regression.

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