<h1 class="pgc-h-arrow-right" > preface</h1>
As early as the Spring and Autumn Period and the Warring States Period, the idea of Zun Wang Yi had become an important issue in the heated discussion of intellectuals, and even an important viewpoint of Spring and Autumn Xianxue. The focus of this debate is nothing more than how to look at the foreign people in terms of the orthodox national ideology of the Central Plains, whether it is an indiscriminate vision or a view of the surrounding Yi people with colored glasses. The Yixia debate also arose, and most of the thinkers at that time rejected foreign races outside the ruling center, and even in the two Jin Dynasties, they put forward the extreme idea that "if they are not of our race, their hearts must be different".
The "Spring and Autumn Left Biography" says: "Qiu, Gong to Zi Jin, wanting to succeed in Chu and rebelling against Jin, Ji Wenzi said: No. Although Jin has no way, he cannot rebel. A: If you are not of my race, your heart will be different. Although Chu is big, it is not of the Wu clan, and its Ken word I care? Gong Nai Stop. "
Of course, the incubation of an idea is based on its specific background of the times, which has also become an important factor in restricting the people's thinking. However, with the continuous progress and development of feudal society, coupled with the fierce confrontation and gradual integration of nationalities during the period of division, the idea of great unification gradually became the main concept of the Han people, and even affected the surrounding ethnic minorities who were increasingly closely associated with the Han people. In the subsequent unified dynasties, such as the Sui and Tang dynasties, the Ming and Qing dynasties, the national ideology was more tolerant and open, and gradually laid the current national pattern.
Northern Song War
Although the Northern Song Dynasty was also a unified central dynasty, it seems that from the overall point of view, its unified multi-ethnic feudal dynasty rule seems to be unstable, and even threatened by the northern minority regimes Liao and Jin. It is precisely because of this era background that the national ideology of the Northern Song Dynasty will be seriously affected, which is embodied in the pattern of multi-ethnic coexistence that will not be as tolerant and open as in the Sui and Tang Dynasties, at which time the Zunwang Zhiyi Thought of the Spring and Autumn Period was re-proposed, and the Concept of Yixia became more and more intense, and became the main national ideology of the central government at that time.
The Song Dynasty "Spring and Autumn" has many scholars and rich related works, so it has an important position in the thinking of the Song Dynasty. The idea of Zun Wangyi in the Spring and Autumn Studies was put back on the agenda and became increasingly influential in the Song Dynasty, especially in the Northern Song Dynasty, which was not unrelated to the military and political confrontation between the Northern Song Dynasty and the Liao and Jin dynasties at that time. The prominence and revival of this kind of national ideology was precisely when the Northern Song Dynasty was in a serious national crisis, and Sun Fu and Liu Chang, the two main thinkers of the "Zhiyi Thought" in the Spring and Autumn Studies of the Northern Song Dynasty, played an important role in the overall national thinking of the Northern Song Dynasty.
Portrait of Sun Fu in the Northern Song Dynasty
<h1 class="pgc-h-arrow-right" > the emergence of the Yixia concept and how to divide yixia</h1>
In the Spring and Autumn Period and the Warring States Period, the concept of China has been born, and in the minds of Chinese, they are in the center of the world, and at the same time, they are also the center of civilization, in which the king resides, and the center is Huaxia or Zhuxia, and outside the Zhuxia is Yidi. The advanced civilization of the Yellow River Basin also made Chinese look at those peoples whose geographical space was close to the edge in a condescending manner, and in their eyes, those were barren, barbaric and uncivilized areas. In ancient China, this Yixia division that ignored blood relations and divided each other according to the degree of civilization gradually became the mainstream.
For the identification criteria of Yidi, the historian Qian Mu once made a deep discussion, and he advocated that the division between Yixia and Yixia was initially divided in space, mainly because in the early stage of national development, national consciousness was not mature enough. However, with the continuous migration and integration of ethnic groups, the Han nationality and the surrounding ethnic minorities gradually achieved cultural and economic exchanges in wars and exchanges, and the criteria for dividing Yixia at this time gradually dominated by cultural similarities and differences and the degree of cultural development.
Historian Qian Mu
In the Zhao and Song dynasties, there were first the Jin established by the Khitan and the Jin established by the Jurchens, and the Western Xia established by the Dangxiang, and then there were the Mongol regimes, which covered a large area and were powerful, and there were constant wars with the Zhao and Song regimes. From the founding of the Zhao and Song dynasties to its demise, it has been struggling in ethnic contradictions and struggles. Under the political orientation of emphasizing literature over martial arts, Confucianism ran through the entire Northern Song Dynasty, and the Zunwang Zhiyi in the Spring and Autumn Period became a small-minded righteousness that was generally followed by scholars.
The Quan Song Wen says: "Teach Hua and Hua Dialect, Hua Yi and Yi Yi Ear." Although the boats and cars are all in Zhiyuan, there is the festival of rivers and land, the Buddha's path is Qi Hu Dahua, and there is a difference between Yixia. If it is said that its cause is even, its method can be changed, and the car can wade into the river, and the boat can be landed? "
The traditional Confucian ethics made the idea of loyalty and patriotism very strong during the Northern Song Dynasty, but in the period of serious national crisis, the Yixia concept in the Spring and Autumn Period also had a huge impact on the Northern Song Dynasty. At the beginning of the Northern Song Dynasty, Taizu and Taizong were determined to reclaim Yanyun Sixteen Prefectures, and most of the wars against liao and western Xia were initiated by the Zhao and Song dynasties on the defensive, and it was difficult for foreign regimes to cross the middle and lower reaches of the Yellow River, a geographical watershed in Yixia since ancient times.
Song Taizu Zhao Kuangyin
<h1 class = "pgc-h-arrow-right" > Sun Fu and Liu Chang's respective thoughts</h1>
Sun Fu, also known as Sun Fu (孙復), a native of Pingyang, Jinzhou, along with Hu Yu and Shi Jie, was known as "Mr. Song Chusan", all three of whom were intellectuals who had learned to be rich in five cars, and Sun Fu was quite accomplished in Spring and Autumn Studies, and gradually emerged during the Song Renzong period. Naturally, the formulation of his idea of yiyi was also the need of the political and military situation faced by the country at that time.
Sun Fu first unveiled the banner of the king by abandoning the interpretation of the three transmissions. Only then can the world be governed. At the beginning of the Song Dynasty, it was particularly important to strengthen the imperial power by correcting the name, and the zunwang was the core idea of the book "Fa Wei", and the fact that the king was the means to realize the zunwang was the foothold of the zunwang, and the two were in the same vein. King Zun insisted on the principle of loyalty and patriotism to the emperor at home, and was infinitely loyal to the emperor of the dynasty, even if he was faint and incompetent, and Zhiyi advocated a serious rejection of foreign regimes externally, especially the Liao and Jin, who were enemies of the Northern Song Dynasty.
Liu Chang
Liu Chang, the original father of the character, Linjiang Xinyu, known as Gong is a gentleman, a scholar in the Qing calendar, a scholar of the Jixian Academy, and a scholar of the Song History. Liu Chang was slightly later than Sun Fu, and his main academic achievements were reflected in the way of exegesis, weighing the three transmissions and eclecticizing the various families. Liu Chang's academic status in the Northern Song Dynasty was quite high, and his "Spring and Autumn" was rich in writings, and under the guidance of the idea of doubting the ancient confusion, Liu Chang's Spring and Autumn Studies works were not strongly colored, and the three articles of his "Theory of Governance" were specifically expounded. Liu Chang believed that the king could not maintain his dignity, yi di neng people, and the sin was in the king's self-depravity.
The Treatise on the Rule of Rong says: "The Imperial Qi, with the Su Cultivation, yi di cannot be a person; if the imperial instrument is not cultivated, then yi di enters." The Saint King's vice-rong is not Zhan Ye, and the Royal King is not a resistance. There is war, the Chinese, comity; what is out, what is benevolent; what is ruled, what is moral; what is cherished is also. "
In his view, at that time, the Northern Song Dynasty was facing a crisis of internal and external troubles, which was related to the Northern Song rulers themselves. If the self-decline of the royal way cannot maintain social stability, it is also necessary for the hegemon to maintain social order for the time being, so Liu Chang agrees with the "Biography of the Ram" on the issue of dealing with the hegemony of the princes. Liu Chang believes that Yidi's "entry" is not only the strength of Yidi's side, but more importantly, whether China's system is controlled or not.
Ram Biography
<h1 class="pgc-h-arrow-right" > the inheritance and development of northern Song national thought during the Southern Song Dynasty</h1>
After Jianyan crossed south, the Zhao and Song regimes were in a quiet corner, the humiliation of the relocation of Hui and Qin Erzong to the north caused by the invasion of ethnic minority regimes, the loss of the Central Plains, and the loss of the regional support of the Chinese nation since ancient times, which stimulated a strong sense of national self-esteem. Therefore, Southern Song Dynasty scholars had a strong desire to expel the minority regime from the Central Plains and recover the national territory, so when they expounded the Yiyi, they naturally had awe-inspiring righteousness and direct expression of their hearts. Although Hu Anguo said that "if he is not of my race, his heart will be different", he still recognizes Yidi's right to exist, but only opposes Huayi's miscellaneous places, reflecting his good wish to expel Yidi and restore Heshan.
In the Southern Song Dynasty, the pain of the Jin people's theft of the country made them regard Yidi as a flood beast, thinking that they must not be mixed with Yidi. The compromise and concession of the rulers shattered the hopes of the scholars of the Spring and Autumn Period again and again, and in addition to their disappointment, they longed for the appearance of powerful political figures to realize their wishes, so they did their best to commend the hegemons of the Yi dynasty and to denounce the alliance with Rong. However, the Southern Song Dynasty always treacherously ruled, and the emperor fainted, only thinking that he could covet pleasure.
In the late Southern Song Dynasty, The Power Minister was similar to Jia
The General Treatise on Classics says: "Those who exist in China and suppress Yidi live in their own places, while those who are pro-China and ally with them are with them." Later generations did not understand this purpose, and they strictly discriminated between races, so the scourge of competition between the same and the different was fierce. Gaito is in the Spring and Autumn Righteousness, but the truth is not very compatible with the Spring and Autumn Righteousness. "
Although this kind of yi thought has been inherited in the Southern Song Dynasty, the ideal is an ideal after all, and the view that there is no practice can never be realized. Since then, although there have been several Northern Expeditions in the late Southern Song Dynasty, they have only been hastily promoted, only not the emperor's way of doing for his courtiers and the people, and the preparation is extremely inadequate, the battle is listless, and they have to be defeated and negotiate peace.
< h1 class="pgc-h-arrow-right" > evaluation</h1>
The Song people's revelation of the connotation of Yiyi did not go beyond the scope of the previous generations' distinction between Yixia and Xia, the defense of Yanyixia, and the change of Yixia. The Interpretation of the Great Righteousness of the Spring and Autumn Studies of the Southern and Northern Song Dynasties varies according to the political situation. Generally speaking, the Northern Song Dynasty scholars' exposition of the Yiyi is closely combined with the righteousness of the King, while the Southern Song Dynasty scholars directly express the righteousness of the Yiyi.
In the early Northern Song Dynasty, Spring and Autumn Studies focused on the restoration and reconstruction of national order and ethical guidelines. The great righteousness of the Northern Song Dynasty's "Spring and Autumn" scholars vigorously expounded echoed the needs of realpolitik in the context of the high consciousness of honoring the king and the nation. Scholar Fu Lecheng believes that the concept of Huayi in the Song Dynasty became more and more severe, and the civilization that derived this culture became the most important reference in the Song Dynasty Huayi debate.
Spring and Autumn Ancient Books
The Qing Dynasty Pi Xirui believed that the "Spring and Autumn" was based on civilization or barbarism and gave praise and denigration, because of the existence and increasing strength of foreign enemies, the anxiety and tension of the Han nationality, the prosperity of the Northern Song Dynasty's Spring and Autumn Yizhi studies, and more emphasis on the difference between race and region in Yixia than the predecessors, and it was at this time that China's national consciousness really stood out. In fact, it is also true that if the national crisis in the two Song Dynasties had not been so serious, the state would not have formed such a fierce ideology in ideology. Fundamentally, this is not discrimination against minority regimes, but public opinion campaigns for the sake of the state.
It is precisely in this way that through the public opinion of the nation, the people of later generations have been given the illusion that the two Song Dynasties were always in poverty and weakness, and that the formation of this phenomenon was not caused by themselves, but by the continuous invasion of foreign nationalities. This led later generations to believe that the Liao, Jin, and Mongols were all culprits and barbarians who invaded the Central Plains and destroyed the orthodoxy of the Central Plains Dynasty. furthermore
bibliography:
[1] General Theory of Sutra Studies
[2] "On the Rule of Rong" and so on