As a well-known autocratic emperor in Chinese history, Emperor Wu of the Han Dynasty initiated the policy of "deposing a hundred schools of thought and respecting Confucianism alone" in the ideological and cultural circles, established the orthodoxy and dominance of Confucianism, and made the idea of autocratic "great unification" a stereotype as a mainstream ideology and a mature system For the first time, the political ideal of a society governed by man was established because of a complete system of advancement, and it was he who made the way of life of the big family a solid and stable force in society, and further extended it, and finally made it the foundation of the entire patriarchal state.

However, if we look at it from another angle, although Emperor Wu of the Han Dynasty's cultural and martial arts have their own progressive significance, its negative impact on history cannot be ignored, such as the autocratic "great unification" Although the way of life of the big family has indeed become the cornerstone of a super-stable society, it has also made the rule of man a fixed pattern for 2,000 years; as for the continuous wars and attacks in the era of Emperor Wu of the Han Dynasty, it has caused the bad consequences of social turmoil and the people's misery.

Some people say that "an era of autocracy must be a harsh era", and this sentence is also applicable to the era of Emperor Wu of the Han Dynasty. In fact, in a society governed by man, the more accomplished the king, the greater his destructive power will often be, as the Song Dynasty poet Lian Chisheng wrote in his poem: "Han Wu loved famous horses, and the general went to the west." Millions of bloodsheds. Seventy marquis. Only get it, and sing to the gods. "Turning your hands into clouds and turning your hands into rain" is of course the norm for monarchs, but "great joy and ruthlessness" is just an ordinary story for them. The emperor's personal likes and dislikes are actually related to the lives of millions of people, and the so-called "one angry son of heaven, millions of corpses, and thousands of miles of blood" is the best footnote to the emperor's personal deeds. As a generation of heroes, Emperor Wu of the Han Dynasty was indeed one of the most accomplished emperors in ancient China, but the heroes were also mortals. From the attitude of Emperor Wu of the Han Dynasty towards the immortal arts. You can see his paranoid and obsessive mentality. From the occurrence of the "Witch Curse", it can be seen that he was ruthless, cruel and moody in his later years - there are often "half-great people" like Emperor Wu of the Han Dynasty in a society governed by man. Restricted by physiological, intellectual, age and many other aspects, Emperor Wu of the Han Dynasty's personal actions only exposed the common drawbacks of man's rule of society.

Emperor Wu of the Han Dynasty proposed a cultural and educational policy of deposing the hundred schools of thought and respecting Confucianism. It is an epoch-making historical event in Chinese history. This policy was followed by almost all subsequent generations of rulers. For 2,000 years. It has had a profound impact on the development of China's cultural and educational undertakings and the formation of the common psychological quality of all ethnic groups. For the occurrence of this major historical event, ancient historians mostly believe that it was formed by Emperor Wu of the Han Dynasty and Dong Zhongshu Junchen. The so-called one is for the need to establish a unified empire, and the other is for the need to compete for academic status. As a matter of fact, the occurrence of this major historical event, like the occurrence of other major historical events, has its own profound social causes, and as long as we go deep into the historical background of the time and carefully compare and contrast the facts, it is not difficult to reveal the truth of the facts.

First of all, exclusive respect for Confucianism is the need to improve the art of governing the people. After nearly 100 years from the establishment of Qin Shi Huang to the reign of Emperor Wu of the Han Dynasty, the main social contradiction of the feudal empire, that is, the contradiction between the peasants and the landlords, has been fully expressed. On the question of how to rule the people, the rulers of the Han Dynasty conscientiously summed up the lessons of the Qin Dynasty, believing that the Qin rulers were successful in taking the world, but they failed in defending and ruling the world, because they did not know the principle of rebellion and obedience. This assertion is in accord with historical reality. After the establishment of the Qin Dynasty, they still lacked experience in dealing with the contradiction between a highly centralized politics and a highly decentralized economy, and did not understand that in order to strengthen centralized rule, it was necessary to use the patriarchal system and patriarchal ideology to govern the small peasant economy of one household at a time. In order to unify their thinking, the Qin rulers adopted the murderous measure of burning books and pit Confucianism, which intensified the contradictions that should not be intensified, and drove many intellectuals to participate in the peasant uprising. The violent rule of the Qin Dynasty was not only manifested in political and cultural terms, but also in the economic field of unprecedented expropriation, forcing the elite laborers to serve, making the people miserable, and finally in 209 BC a great peasant uprising broke out. The death of Qin II meant the bankruptcy of the Legalist ideology of violent rule.

In the early years of the Han Dynasty, people of insight in the landlord class began to realize that the way of the herdsmen was only to be in peace ("Historical Records: Qin Shi Huang Benji"). The ruling class of the Han Dynasty complied with the needs of historical development and implemented the rule of inaction with the people, which brought about social and economic prosperity and development. However, this kind of art of governing the people can neither solve the problem of changing the people into customs and establishing a unified feudal concept of morality, nor can it unite the scattered small peasant economy and the political power; what is even more harmful is this laissez-faire policy, which allows the rich and wealthy families to plunder the people's wealth and annex land, thus intensifying class contradictions. By the time of Emperor Wu of the Han Dynasty, the peasants were already in the miserable situation of eating the food of dogs and dogs ("Hanshu Food and Goods"), forcing the peasants to rise up and fight, and during the time of Emperor Wen, there were also violent incidents of thieves in the capital Chang'an. The gradual intensification of class contradictions made the rulers of the Han Dynasty realize that quiet and inactive politics was no longer suitable for the needs of feudal rule. Confucianism is the culmination of the previous culture, and has formulated a set of methods that are in line with the national conditions of China's feudal patriarchal society on the question of how to govern the people: First, control the world with the patriarchal system and patriarchal thought. China's feudal society transformed and retained the patriarchal system of the slave society, and the small peasant economy with the family unit was the foundation of the feudal society, which was an important feature. In this regard, various schools of thought since the pre-Qin period have different understandings. Legalists recognize the law but do not recognize relatives, and have a negative side to the patriarchal system. The Mohists advocated both love and erased hierarchical differences, which was not conducive to the establishment of the patriarchal system. The Guan Zhong school was a mixed bag of affirmations and negatives, and the Huang Lao school inherited this tradition and did not give the patriarchal system a supreme position. Confucianism, on the other hand, claims to be based on filial piety and advocates strengthening the power of the monarch's father. The Confucian classic system preserves the ideological materials on the concept of patriarchy in China from the end of the primitive society to the Spring and Autumn Period and the Warring States Period. After the great integration of ideology and scholarship during the Qin and Han dynasties, Confucian scholars also carried out some processing and transformation of the ancient patriarchal system according to the abolition of the Jingtian system, the emergence of private economy, the disintegration of clans into families, and the establishment of the county system and the centralized system, and designed a set of patriarchal system with individual families as the basic unit, which was embodied in the ritual making activities of Confucian teachers in the early Han Dynasty. Dong Zhongshu then clearly put forward the theory of the Three Principles and the Five Constants, which further strengthened the patriarchal thinking of Confucianism and helped to consolidate the centralization of power. According to the Confucian doctrine, the relationship between the state power and the family individual farmers can be straightened out in the order of self-cultivation, family unity, governing the country, and leveling the world.

Confucianism's theory of the patriarchal system and patriarchal thought is in line with the actual situation of China's feudal society, which is an important reason why it is designated as a statue. Second, it advocates the implementation of benevolent governance. An important feature of Confucianism is that it makes politics ethical, and the political relationship between rulers and subordinates is colored with the warmth of patriarchal concepts. When this theory is applied to the governance of the Dao, it puts forward the idea of benevolent government, which is another important manifestation of Confucianism that distinguishes it from other schools. Legalists believe that benevolence and righteousness are outdated, so they abuse violence, and as a result, they exacerbate social conflicts. The Huang Lao school advocated upholding morality, supplemented by benevolence and righteousness ("Zhun Nanzi Lan Shen Xun"), the practice of benevolence and righteousness must be subordinated to the Taoist theory of natural inaction, thus indulging the greedy nature of the landlord class and making social contradictions increasingly aggravated. Confucianism advocated benevolent government and had certain restraints on the landlord class to prevent them from doing stupid things such as killing chickens and taking eggs. At the beginning of the Han Dynasty, Confucianism absorbed the idea of the study of criminal names, realized that the criminal administration of etiquette and music had a complementary relationship, and advocated the combination of benevolence and the rule of law, with morality as the main and punishment as the supplement, attaching importance to moral education, and properly handling the relationship between morality and punishment, which was in line with the governing strategy of reversing obedience and obedience. Jia Yi was an outstanding representative of Confucianism in the early Han Dynasty, and he persuaded the monarch and officials at all levels to take the lead in doing good, and to exemplify and enlighten the people. At the same time, he also advocated the use of a strong axe to suppress and sanction the local forces that opposed the imperial court and the fishermen and the common people. Dong Zhongshu closely integrated the revitalization of education and the cultivation of virtuous officials with the implementation of benevolent government, developed the pre-Qin Confucian idea of cultivating oneself to appease the people, and put forward practical suggestions for building a virtuous and capable feudal bureaucracy. Confucianism's proposition of benevolent government is conducive to easing class contradictions and improving the level of government officials, which can be regarded as a long-term policy for the feudal landlord class. Third, educate the people with the way of heaven and human feelings. Feudal rulers needed the power of religious theology to strengthen their rule, and China and foreign countries were no exception. The atheism of Legalism contradicted the needs of the ruling class, and the alchemists of the Qin and Han dynasties sought the elixir of immortality for the emperor, serving only the individual rulers, and did not solve the problem of ruling the people. However, Dong Zhongshu adapted to the needs of feudal rule, focused on consolidating the political power of the entire feudal state, and carried out a theological transformation of Confucianism: his theory of the induction of heaven and man made ethics and morality theological, and his divine doctrine of monarchy provided a theological argument for the rationality of absolute monarchy. Although the theological system of Confucianism built by Dong Zhongshu was different from the passive religion that was born, it actively cooperated with the political needs of the ruling class, and thus elevated the status of Confucianism.

In the past 11 years, the Han Dynasty has gone through six stages: the deposition of the criminal law, the establishment of the Ming Hall, the addition of doctors, the suppression of the Huang Lao, the formulation of virtuous and virtuous policies, and the appointment of Confucian officials. This move had a profound impact on the history of later generations: on the one hand, it made a major development of Confucian classics in the Han Dynasty and became the orthodox ideology of later generations; on the other hand, it shackled the national thinking and made academic freedom a luxury for future generations of scholars, for which the Chinese nation paid an extremely high price. (To be continued......)