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If it is said that the famous family is in Zhang Jiashi's heart, and it still has a corresponding impact on the development of the law, then Zhang Jiashi believes that the hundreds of schools of thought that need to be relied on are miscellaneous families. Pen %Fun %Pavilion www.biquge.info please search and see the most complete!

In fact, even in later generations, if it is based on education, it can be regarded as a kind of "victory" of miscellaneous families.

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Miscellaneous is a philosophical school from the end of the Warring States period to the beginning of the Han Dynasty in China. Miscellaneous families are good at absorbing the sayings of various schools, and are characterized by "Confucianism and ink, and the law of joint names", and "all the ways of a hundred schools of thought are connected".

The Hanshu Art and Literature Chronicle lists it as one of the "Nine Streams". The emergence of the miscellaneous family was the result of the integration of ideology and culture in the process of establishing a unified feudal state. The miscellaneous works are represented by the Warring States Period "Corpse", the Qin Dynasty "Lü's Spring and Autumn Period", and the Western Han Dynasty "Huainanzi", which are respectively collected by Qin Xiang Lü Buwei, the leader of the Shang Dynasty and Liu An, the king of Huainan in the Han Dynasty. And because the works of the miscellaneous family are mainly based on Taoist thought, some people think that the miscellaneous family is actually a new Taoist school. "Miscellaneous" is not a conscious and inherited school, so he does not pretend to be a "miscellaneous" school.

Ji Yun believes in "Miscellaneous Family Narratives" that miscellaneous is broad and all-encompassing. Mr. Hu Shi pointed out in his "Long History of Medieval Chinese Thought": "Miscellaneous is the predecessor of Taoism, and Taoism is the new name of Miscellaneous Family.

The Taoism before the Han Dynasty can be called the Miscellaneous Family, and the Miscellaneous Family after the Qin Dynasty should be called the Taoism. Those who study the intellectual history between the pre-Qin and Han dynasties must recognize this important fact. "The representative of the miscellaneous family, one is Liu An, the king of Huainan ("Huainanzi"), and the other is Lü Buwei, who compiled "Lü's Spring and Autumn". Miscellaneous schools are not very prominent in history, although they are known as "Confucianism and Mo, the law of joint names", and "the way of a hundred schools of thought is all permeable", in fact, there are not many ideas that have been handed down, and there are not many traces in the history of thought. Modern science is becoming more and more refined, and the title of "miscellaneous" now basically means that this person has no professional ability, knows a little about everything, but is not proficient in anything.

The characteristic of the miscellaneous family is "the goodness of picking Confucianism and ink." The essentials of the naming law". Although the miscellaneous family is an eclectic collection of opinions based on the Tao, it can also be called a family by collecting the opinions of each family and implementing its political intentions and academic propositions.

During the Spring and Autumn Period and the Warring States Period, hundreds of schools of thought contended, and each family had its own countermeasures and ideas for governing the country.

In order to defeat other genres. Each school of thought more or less absorbs the doctrines of other schools, or attacks each other. or to make up for the deficiencies of his own doctrine. However, every school of thought also has its own characteristics and strengths, and the "miscellaneous family" makes full use of this characteristic to draw on the opinions of others and become a set of ideologically eclectic, yet feasible guidelines for governing the country.

Zhang Jiashi believes that the situation of the miscellaneous family is the most suitable way to educate the corresponding grassroots officials, because for the grassroots officials, they just know a little bit of everything. It won't be too detached from the actual governance of the place. After such an official is promoted to a senior official, his influence on the policy of administration is naturally more in line with reality.

As the saying goes, "the best thing for unrealistic people is to keep their mouths shut". Although Zhang Jiashi thinks that this point is a bit rude, there is no doubt that this statement is something that Zhang Jiashi thinks must exist.

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In fact, there are many miscellaneous works, "Hanshu, Art and Literature, Zhuzilu" contains: Miscellaneous works include 26 articles of "Panyu". Thirty-seven articles of "Dayu", eight articles of "Wu Zixu", thirty-five articles of "Zi Wanzi", three articles of "You Yu", twenty-nine articles of "Wei Yu", and twenty articles of "Corpse". Twenty-six articles of "Lü's Spring and Autumn Period", twenty-one articles of "Huainan Inside", thirty-three articles of "Huainan Outside" and so on. Among them, "Lü's Spring and Autumn" and "Huainan Wang" are representative works. Miscellaneous works have left only three books: "Lü's Spring and Autumn Period", "Huainanzi", and "Corpse" (the original book has been in Sichuan, and now only the descendants have compiled it).

"Lü's Spring and Autumn" is a miscellaneous work compiled by Lü Buwei, the prime minister of Qin, in the last years of the Warring States Period (around 221 B.C.), also known as "Lü Lan", written in 239 B.C., on the eve of Qin's unification of the Six Kingdoms. The book is divided into 12 periods, 8 treatises, and 6 treatises. There are 26 volumes, 160 articles, and more than 200,000 words. The book respects Taoism, affirms Lao Tzu's thoughts, and at the same time focuses on Taoism, integrates Confucianism, Mo, law, and soldiers, and forms a theoretical system that includes politics, economy, philosophy, morality, and military aspects. Lü Buwei's purpose was to synthesize the strengths of a hundred schools, summarize historical lessons and lessons, and provide a long-term statecraft for the future rule of Qin.

The book also puts forward ideas such as "law heaven and earth" and "rumors must be investigated", and the way of fitness that is suitable for the desire and exercise is depressed, which has materialist elements. At the same time, there are also many old theories and rumors preserved in the book, which have high reference value in theory and historical materials.

In addition, there are some superstitious thoughts in the book that should be distinguished. Sima Qian juxtaposes Lü Lan with Zhou Yi, Spring and Autumn Period, and Lisao in the "Historical Records", expressing his importance to "Lü's Spring and Autumn Period". Gao Lu of the Eastern Han Dynasty also made annotations for it, believing that this book is "greater than the right of the sons", that is, it surpasses the achievements of the sons. The Hanshu Art and Literature Chronicles included the book in the miscellaneous family, so Confucian scholars no longer paid attention to it.

The annotated version of "Lü's Spring and Autumn" has the "Lü's Spring and Autumn New Correction" by Bi Yuan of the Qing Dynasty, and in modern times, Chen Qiyou's "Lü's Spring and Autumn Proofreading" can be used as a reference.

"Lü's Spring and Autumn" is a masterpiece of Huang Lao Taoism compiled by the guests under the auspices of Lü Buwei, the prime minister of the Qin State. It was written on the eve of Qin Shi Huang's unification of China. This book is based on Taoist thought throughout the book, integrating various theories. Lü Buwei wanted to use this as a ******** after the great unification. However, Qin Shi Huang, who later ruled the country, chose Legalism, which frustrated all the schools, including Taoism. "Lü's Spring and Autumn Period" is a collection of pre-Qin Taoism, is the representative work of Qin Taoism, the whole book is divided into 12 volumes, 160 articles, more than 200,000 words.

As the Twelfth Period, the Eighth Commentary, and the Six Treatises, "Lü's Spring and Autumn Period" focuses on absorbing the theories of all schools, and takes Taoist thought as the main body and adopts the theories of yin and yang, Confucianism, fame, and soldiers. But the main tenets belong to Taoism. Therefore, "Hanshu Art and Literature Chronicles" and other "Hanshu" listed it in the miscellaneous family.

Lü Buwei emphasized that he should follow the way of nature and find the legitimacy and legitimacy of the way of governance from the way of nature. According to the "Preface": "Beloved, please ask the twelve." Wenxin Hou said: 'The reason why you can learn from the Yellow Emperor is that there is a big circle at the top, a big moment at the bottom, and you can be the law and the parents of the people. 'The Qing world of Gaiwen is the law of heaven and earth. It can be seen that Lü Buwei is an example of the Yellow Emperor's teaching, with heaven above and earth below. Heaven and earth are rules, as long as the country is governed according to the norms of heaven and earth, the country and the people can be safe. Therefore, starting from the "Lü's Spring and Autumn Period", the justification of the argument of rule should be based on the Great Dao, and the value orientation of governing the country should be determined by the law of heaven and earth. For example, "Lü's Spring and Autumn" emphasizes the public of the world. To do things selflessly is to use natural phenomena as evidence of reasoning. "All over the world. Not the world of one person, the world of the world. The sum of yin and yang does not grow into one category, when the dew rains, there is no selfish thing, and the lord of all peoples is not a person. ("Your Father") "The sky is selfless, the earth is selfless, the sun and the moon are selfless, and the four o'clock is selfless." Walk in virtue and all things will be long-lasting. ("To the Private")

In "Lü's Spring and Autumn Period", the way of heaven that Lao Tzu said is clearly placed there.

"The people have no way to know the sky. The people know the sky with the four seasons of cold and summer, the sun, the moon and the stars. When the sun and moon and stars travel in the cold and summer at four o'clock, all beings have flesh and blood and the like in order to get their place and produce their products. The ministers also have no way to know the lord, and the ministers know the lord by rewarding and punishing the lord. The reward and punishment of the Lord should be added to the merits, and the relatives and the near and the virtuous should do their best to use them. In this way, the way of heaven and personnel are completely consistent, and those who violate the way of heaven will be punished. What's more, there are conflicts with natural phenomena. Gentle drizzle and stormy rain are both natural ways, so the differences in the views of the doctrine of personnel and the contradictions between the various factions can also be justified by the way of nature. Later generations always thought that the various theories of "Lü's Spring and Autumn Period" conflicted with each other as a pity, but they did not know that according to Lü Buwei's understanding of the rules of heaven and earth. It is precisely this kind of conflict and contradiction that is in line with the way of heaven.

"Lü's Spring and Autumn" is a miscellaneous collection of various families, but it does not stick to one family, forming its own characteristics. Later generations' research and evaluation of "Lü's Spring and Autumn" are both positive and negative, all because of this. Those who praise it think that it is a family and "the right of all the sons" (Gao Lu's words), while those who detractors think that it is just a grocery store, "not enough to become a family" (Liang Qichao's words). Said the elder of "Lu's Spring and Autumn". I can't see it as a big summary of the controversy of a hundred schools. For example, Xu Weiqi said when he made a collection of interpretations of the book: "The husband "Lu Lan" is a book, which is well-read, the system is strict, the number of successes and failures is analyzed, and the text of the famous things of heaven and earth is prepared. Those who talk about the shortness of "Lü's Spring and Autumn Period" can't wait to put it in the historical trash can, but it is preserved because it still has historical value. For example, Feng Youlan said in "The History of Chinese Philosophy": "A philosophy must have its central concept (that is, the philosopher's opinion). Any work without a central concept, that is, the so-called miscellaneous books, such as "Lü's Spring and Autumn Period" and "Huainanzi", cannot be the original historical materials of the history of philosophy; Whether it is positive or negative, it is related to the fact that "Lu's Spring and Autumn Period" absorbs hundreds of thoughts.

The tone of "Lü's Spring and Autumn" is Taoist. From the point of view of the overall thought, this judgment is appropriate, especially the naturalistic tendency of Lü's Spring and Autumn Period, which not only inherited Taoism, but also developed Taoism. However, "Lü's Spring and Autumn" abandons the negative side of Taoism, which not only requires human beings to conform to nature, but also requires human beings to exert their creativity with their conscious initiative. And this kind of play and creation needs to be verified by the laws of nature. For example, the ancient health preservation doctrine mostly originated from Taoism, and "Lü's Spring and Autumn Period" is no exception, but this kind of health preservation is no longer the kind of passive return to nature of the Taoist Zhuangzi school, but the active realization of the purpose of humanistic construction by Huang Lao Taoism. "The first born is also heaven, and the one who is cultivated is also man. The so-called health preservation is "to be able to nourish what is born of heaven and not to take it" ("Bunsheng"). From health preservation to governance, everything makes sense. "The nature of the water is pure, and the soil is clean, so it cannot be cleared. The longevity of human nature is the life of things, so it is not long-lived. Things, so nourishment, not sex. The people of this world, those who are confused, mostly use sex to nourish things, and they do not know the severity. If you don't know the severity, the heavy one is light, and the light one is heavy. If so, you will be invincible. Take this as the king, rebel, take this as the minister, chaos, take this as the son, mad. The three countries have one country, and if they are not lucky, they will die. The way of nature is not to restrain human behavior, but to provide a measure for human behavior to distinguish between priority and priority. Water is clear by nature, but if people keep using soil to pour water, it will not be clear; people are born to live a long life, but people work hard for material desires, and of course they will lose their lives. Things are meant to be healthy, not to be nourished with life. Today's people do not know the way of heaven and are confused by things, and they are often reversed. Once the severity is reversed, the behavior of the king will deviate from the right path. If you are a minister, you will be confused and disordered, and if you are a son, you will be arrogant and disobedient. As long as one of the three appears, the state will decline. Therefore, health preservation is not to turn into nature and be passive and inactive like Zhuangzi, nor is it to deviate from the Heavenly Dao to pursue the impossible immortality, but to preserve the Heavenly Dao to prevent premature death. "The sage rules all things, and the whole heaven is also. "So. Entering and exiting the chariot is really a "chance to stumble", and fat meat and thick wine are really "food for rotten intestines". The sound of the glamour is really the "axe of the cutting nature". Some people refuse to be rich and noble, not to seek fame, but to pay attention to health. Obviously, it is the inheritance of Huang Lao's Taoism and the Zhuangzi school in "Lü's Spring and Autumn Period", and the revision of the Zhuangzi school.

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And the corpse, who is also a representative of the miscellaneous family, also has a great influence on the miscellaneous family.

The cosmology of the corpse had a great influence on Chinese theoretical thinking, and carried forward the Taoist theory, which the physicists also attached great importance to. His cosmology, based on materialism and dialectics, laid the foundation for further exploration of this issue. Together with the universe and the universe that he created, they have also been used.

The corpse also made a further discussion on the concept of space. He said, "Jing is not without things, but it is called the south, and there are many people in the south," which explains the specific location coordinates of Jing in China. It has the spatial characteristics of the upper and lower squares. However, in general, there are also four directions in China's east, west, north and south, which shows that the orientation on each coordinate point is both absolute and relative, and is the unity of absolute and relative. The same is true of Jingdi. And also. Jingdi is the south, but "there are many people in the south", and the south of the south is infinite, so it can be seen that the direction referred to by any coordinate point is both limited and infinite, and it is the unity of finite and infinite. This method of dialectical thinking. Revealing the connotation of cosmic space, studying and looking at things is undoubtedly an incisive and correct insight.

The corpse also made a further discussion on the concept of time. He said, "He lives and dies." "Plants and trees have no size, they will grow after spring." People are made of righteousness. "There is little life in life, and the past is also in the past. These words of the corpse show that time is the fundamental property of objective things. The creation, development and disappearance of all organisms such as human beings, plants and trees are all presented through the continuity of time, and they are all in the process of movement in the continuity of time, which is the unity of the finite and the infinite. "Man is made up of righteousness" shows that man not only has natural attributes, but also has social attributes, and it is important that he regards this content as an inseparable part of the cosmology, which should be valued and commendable.

From the point of view of "learning and accumulating", the corpse believes that the way of learning lies in creation. He said: "If you accumulate into a mountain, then you will grow into a river, and if you grow into a river, you will have a fish that swallows a boat. In such a short passage, the corpse is divided into three "sheng" universes, proving that "learning and accumulating life" has universal significance. The assertion of "learning and accumulating" has become the motto of later generations, and has been quoted and praised and faced up to for a long time. This passage was first quoted in Xunzi's "Persuasion of Learning". He said: "The soil becomes a mountain, the wind and rain prosper, the water becomes an abyss, the dragon grows, the good becomes a virtue, and the gods are complacent, and the sacred heart follows the truth" Since then, he has been quoted in some influential works, such as "Anthology", "Shuo Yuan", and "Taiping Yulan", this sentence is used in the department, although the text has changed slightly, its meaning - also. "Learning to accumulate life" has also been changed to "learning to accumulate and come out", "life" and "out" are to show that the way of learning lies in the principle of creation, determined to open up, to bring forth the new, is built on the existing foundation, and to highlight a "sheng" Yu, a "out" word, become the fine tradition of Chinese culture, the spread of the corpse thought, and become the conscious activity of the theoretical thinking of the Chinese people, its chapter meaning is immeasurable.

From the innovative viewpoint of "from the way of the road". The corpse believes that there is a natural law in the development of things. Both nature and society are moving forward according to their own laws. Man must follow the motion, he thinks that if he goes with it, he will survive and develop, and if he goes against it, he will perish, and there will be no future. Therefore, he said: "Shunyun, from the Tao will be auspicious, and the reverse will be fierce, like a shadow." His ideas of social change were based on this. He believes that the key to following the Tao for a country is to use the virtuous to enable it. He said: "The way of all governance is better than wisdom, and the way of wisdom is better than because of sage." "A virtuous person is a person who has both virtue and wisdom. Only by using such sages can the way of governance be smoothed and there is hope for social change. Because "with the virtuous, you will do a lot of work." "Only by using merit and giving full play to its talents can we receive practical results in transforming society. He further pointed out that talented people are the "good treasures" of society and must be a hundred times more precious. He believes that the selection of horses can not be based on white and black, but to be based on full strength, and the selection of jade can not be based on the size of the ceremony, but to be based on beauty and evil. He opposes the meritocracy of people and advocates being eclectic, recruiting talents, and appointing people on the basis of merit. He also pointed out: "Those who enter the sage are rewarded, those who disdain are sinned, and those who do not improve are incompetent." If so, there will be more virtuous people. "It is proposed to judge the talents of the sages based on the actual performance of the advancies, which will inevitably make the sages gather, and it will be difficult for the disdainful to fill the number, so that the cause of social change can be effectively developed. The corpse believes that the fundamental guarantee of social change is to use the virtuous to enable it, and links the "congregation" with the use of the virtuous, which is an important issue of social change, which is insightful and worthy of attention.

The point of view of "valuing the people". The corpse leader believes that the people are the foundation of the state, and he said: "If the Son of Heaven forgets the people, he will perish, and if the princes forget the people, they will die." "If you want to keep the throne, you must not forget the people. This political theory of "protecting the people as king" has also been expounded by Mencius, who came out later than the corpse.

In order to illustrate the importance of valuing the people, he vividly referred to the people as water. He said, "People, water." And he said, "If the people are flowing, the people will be taught, so the sun is like water." He believes that the people are like water, and the habit of water is to flow east and east, and west and west. The implication of the so-called teachable person is that the water will flow forward according to the channel of guidance. There is another implication here, that if it is not channeled with the habit of being like water, it will inevitably break through all obstacles and roll in the waves. This is also a vivid illustration of his "forget the people and die". He further pointed out that the principle of "the king is the king" is like the relationship between the fish and the water, "the fish dies if it loses water, and the water arrow fish is still water." Again, the importance of the people is emphasized. Although the view of "protecting the people and the king" is out of the highest interests of the ruling collective, he closely links the existence of the people and the king's power, such as water and fish, water and bowls, horses and royals, etc., which is objectively beneficial to the people, which is a reflection of a certain degree of emancipation of laborers and shows the progress of the times. Therefore, the view of valuing the people is undoubtedly of progressive significance and should be affirmed. Or there is a belief that Qin died under the severe punishment law, and naturally entered Han Fei, Shang Ying, and the corpse leader who planned for him are also responsible. In fact, Jing is not like this, the law of the Three Jin Dynasty they practiced in Qin opened up the situation of China's unification and progress, and Qin died under the control of the old lord's consciousness. The Han Cheng Qin system eliminated some of the factors on this side. Because the people-oriented thinking of the corpses and Shang Yang has not been thoroughly implemented in Qindi, they were executed one by one and absconded, which illustrates all this.

(To be continued.) )

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