"Depose a hundred families and respect Confucianism alone." This is what is in middle school history textbooks and has long been considered common sense.
Recently, historian Xin Deyong said: This statement is not true, and the teaching materials must be corrected. Attracted the attention of netizens. In fact, the academic community has been discussing this topic for more than 40 years, and the mainstream view is:
First, there is no "deposing of a hundred families and exalting Confucianism" in ancient texts. There is only one so-called "Confucianism", which was proposed by the Southern Song Dynasty scholar Pai Fo (the previous sentence is "Lower Ugly Interpretation of the Elder"). As for "deposing hundreds of families and respecting Confucianism alone", it was only mentioned by Yi Baisha in the "Confucius Pingyi" in 1916 (Liang Qichao had a similar formulation before), which was written into the textbook and became a "final conclusion".
Second, there are records in ancient books such as "Tui Ming Kong, Suppress hundreds of families" and "Depose Hundred Families, Commend the Six Classics", but Yi Baisha and others summarize according to their own meaning, and then label them.
Third, the misreading of "deposing a hundred families and respecting Confucianism alone" is misleading by Japanese scholars.
Fourth, the current history textbooks are quite different from the latest research results.
History is diverse and rich, and modern scholars, under the pressure of the times of "dividing up the beans" and "destroying the country and exterminating the species," have often simplified their research, mistakenly summarizing "deposing a hundred families and respecting Confucianism alone" as the "root cause" of poverty and weakness, forming a logical chain of "Confucian autocracy - academic decay - inability to develop modern science and technology - the backwardness of the country", it seems that overthrowing Confucianism can completely get rid of the predicament.
This kind of deductive logic that lacks evidence awareness inevitably makes mistakes, and mistakes should be corrected as common sense.
Portrait of Emperor Wu of Han
The "Hundred Houses" of the Han Dynasty were not the "Hundred Houses" of the Warring States
Emperor Wu of the Han Dynasty never promoted the "deposing of the Hundred Families and the Exclusive Respect of Confucianism", but instead explicitly proposed the "Study of the Hundred Ends of The Western Yan".
In the Book of Han, Ban Gu of the Eastern Han Dynasty called Emperor Wu of Han "deposed the Hundred Families and commended the Six Classics", and quoted Dong Zhongshu's "Three Strategies for Heaven and Man", which contains "Tui Ming Kong Clan and Suppression of the Hundred Families".
Some scholars believe that the "Three Strategies of Heaven and Man" is a forgery of Ban Gu.
In the last years of the Western Han Dynasty, Wang Mang created a spell to show the Mandate of Heaven, and Ram Studies agreed that "the Tangwu Revolution, in accordance with heaven and in response to people", so Confucianism was attached. At the beginning of the Eastern Han Dynasty, Emperor Zhangdi of Han held a conference on classics at the White Tiger Temple in the fourth year of the founding year (79), focusing on the transfer of filial piety and loyalty, replacing the independent personality of Confucianism with the "private loyalty" of officials, and later wrote "White Tiger Tongyi", the author is Ban Gu. The Three Strategies of Heaven and Man are only reproduced in the Book of Han, and no other traditions have been seen, and the ideas are similar to those of the White Tiger Tongyi.
Even if what Dong Zhongshu and Ban Gu said is true, it is different from the understanding of future generations.
First of all, the "Hundred Schools" are not the "Hundred Schools" of the Warring States" of the "Hundred Schools of Contention". After Qin unified the world, he proposed: "Historians who are not Qin ji are burned, not doctoral officials, and those who dare to have "poems", "books", and hundreds of languages in the world dare to be burned by The World. Those who dare to speak "poems" and "books" abandon the city, and the ancient and non-modern people are a family. During the Han Dynasty, "Hundred Houses" referred to the study of Huang Lao and the art of Shen Han.
Second, "deposing" refers to the removal from officialdom and the absence of opposition to its circulation in society. The Han Dynasty never engaged in "book burning pit Confucianism", on the contrary, it also paid special attention to the collection of books. When Sima Xiangru was seriously ill, Emperor Wu of Han instructed: "You can take his book from Si, otherwise, it will be lost later." It was just that Sima Xiangru gave it away after writing, so that "there was no book at home."
Third, the "Commendation of the Six Classics" is not "Confucianism." As early as Dong Zhongshu, the Han Dynasty had set up the Five Classics (the Book of Music has been lost), that is, "the discipline of the six arts, the art of Confucius", "the art of Confucius" is not Confucianism, but the study of the Western Zhou dynasty officials, "six arts" is the original, Confucianism is the end of the stream. The "Six Classics of Commendation" are not directly related to Confucianism.
Bangu statue
The use of "Confucianism" is for correction
The dilemma of Huang Laozhi is that after the government withdraws, society is prone to polarization.
During the reign of Emperor Wu of the Han Dynasty, the state recuperated for 70 years, and according to the scholar Chen Ying's calculations, the annual income of the lowest-ranking officials at that time was 1,038,800 yuan, that of the self-cultivated peasants was only 20,000 yuan, and that of the sharecroppers was only 18,300 yuan, resulting in "the rich of the rich accumulate tens of thousands, and the poor eat chaff" and "the rich have no place to stand in the fields." With the local magnates gaining momentum and the centrifugal tendency increasing, there was a "Rebellion of the Seven Kings" during the reign of the Han Jing Emperor.
To change this situation, Confucianism was needed, but Empress Dowager Dou firmly believed in Huang Lao. Confucian Emperor Gusheng once satirized Lao Tzu's book as "Family Speech", and Empress Dou was furious and threw him into a pigsty and let him fight with wild boars.
Empress Dou was born in Zhao Di, since the ancient folk customs of Pu Ye, male heroes, women and beauty, the so-called "husbands get together to play games, sad songs and indignation, from the beginning of the vertebrae to dig the grave, to do adultery, more things, for the sake of advocating excellence." Women play strings (walking on tiptoes, similar to today's ballet), wandering in the palace of the princes." Empress Dowager Dou had a strong personality.
When he first ascended the throne, Emperor Wu of Han had to ask Empress Dou for instructions first, waiting for her to make a ruling.
Emperor Wu of Han played a little clever, and appointed Empress Dou's nephew Dou Bao as the prime minister, dou bao", "good Confucianism", and formed a small clique with Tian Jie, Zhao Xuan, and Wang Zang to implement the new policy. Empress Dowager Dou soon discovered the mystery. In the second year of Jianyuan (139 BC), Empress Dou was nearly seventy years old and blind in both eyes, and under her counterattack, Dou Bao and Tian Jie were deposed, Zhao Xuan and Wang Zang committed suicide in prison, and the New Deal failed.
In the sixth year of Jianyuan (135 BC), Empress Dou died of illness, and Emperor Wu deposed Empress Dou's private party in the name of "not doing funerals" in the same month, xu chang, the imperial master Zhuang Qingzhai, and Tian Yu was once again appointed as prime minister, and immediately "huang huang lao, the word of the hundred families of criminal names, and hundreds of Confucians", Dong Zhongshu took this opportunity to be promoted.
Biography (Tang) Wang Wei's "Fusheng Teaching Chart"
Confucians did not have a high opinion of Emperor Wu of Han
Yi Baisha wrote in the "Confucius Pingyi": "Han Wu became a country, expanded the intentions of Gao Zu, and improved the spells of the First Emperor. If you want to hide the wisdom and talent of the world, it is better to concentrate on one thing and destroy him. Therefore, he deposed the Hundred Schools, exalted Confucianism alone, and used Confucius as a puppet to monopolize the ideas of the world and lose his freedom. ”
This is to summarize Liang Qichao's view of "On the General Trend of Ideological Change in China", arguing that Emperor Wudi of the Han Dynasty promoted Confucianism and used ideological autocracy to supplement political autocracy. This was praised by Hu Shi and was later written into the middle school textbook.
The question is, if Emperor Wudi of the Han Dynasty was the driving force behind the creation of Confucian despotism, why did the Confucians of all generations not have a high opinion of him?
Mr. Zhang Yinlin once said: "The most powerful person he (referring to Emperor Wu of Han) is not the true Confucian Dong Zhongshu of the Zhifan generation; but the cool official Yizhong who 'decides to reason with Junwen', 'kills Xian with an eagle falcon', wang Wenshu's disciples, and is a merchant-turned-scavenger Sang Hongyang and Kong Wei. At the great festival of the temple and the national plan, he was little influenced by Confucianism. ”
Sima Guang of the Song Dynasty also pointed out: "Xiaowu (referring to Emperor Wu of the Han Dynasty) was extremely extravagant, had heavy punishments, was extravagant in his palace, had foreign affairs, believed in gods and monsters, wandered excessively, made the people tired, and became thieves, so that there were few who were different from Qin Shi Huang. ”
The crux of the problem lies in the fact that modern scholars are eager to find an "antidote", hastily transplant the judgment standards of Western historiography, and simply understand historical interpretation as digging up the "root of despotism". However, in ancient Times, politics and religion were integrated, and the combination of faith, education, culture and politics was high, while ancient China was very different. Mr. Xu Dishan once said: In the grassroots society, the influence of Taoism is far greater than that of Confucianism.
The Han Dynasty was indeed an autocracy, and confucianism developed into a late period, with problems such as conservatism, closure, and obscurity, but it is said that Confucianism in the Han Dynasty formed an ideological autocracy and cooperated closely with the monarchy, which has no basis in history.
Empress Dowager Dou was a loyal fan of Huang Lao
Emperor Wu of the Han Dynasty "deposed the Hundred Families" not to control the mind, but to fight politically.
When Emperor Wu first ascended the throne, he was suppressed by his grandmother Empress Dou. Empress Dowager Dou was "good to the Yellow Emperor and Lao Tzu", so that "(Han Jing) Emperor and the crown prince and Zhu Dou had to read the Yellow Emperor and Lao Tzu and respect their skills".
Empress Dowager Dou's real name was Dou Yifang, a commoner of the Zhao state of Qinghe Guanjin (present-day Wuyi County, Hengshui City, Hebei Province), whose parents died early, and her younger brother Dou Shaojun was sold at the age of four or five, and more than ten families were dumped. Dou Yifang entered the palace as a "family son" (a palace maid selected from a commoner to enter the palace), specially serving Lü Hou, gaining Lü Hou's trust and becoming a "person out of the palace".
The so-called "people who leave the palace" are Lü Hou who, in order to control the Liu family, "the people who leave the palace to give the kings, five people each", are actually secretly monitoring. Dou Yifang wanted to be close to home, so he said to the eunuch in charge of the distribution, "You must assign me to the Zhao Kingdom." The eunuch agreed, but turned his head and forgot, and Dou Yifang was assigned to the acting king. Before leaving the palace, Dou Yifang cried and refused to leave, and the people forced him to go to Daidi (near present-day Wei County, Hebei Province).
Liu Heng was the son of Liu Bang and Bo Ji, who was married to King Leopard of Wei, and after The Leopard of Wei was defeated by Han Xin, Bo Ji entered Liu Bang's harem and was despised for a long time, so she could be tolerated by Empress Lü. In order to avoid Lü Hou's suspicions, Liu Heng had to spoil Dou Yifang exclusively, and the two had two men and a woman. Unexpectedly, Liu Heng became Emperor Wen of Han, and the four sons he and the queen had previously born before had all died of illness, and Dou Yifang's son became Emperor Jing of Han, and his mother was gui.
During the long road to the throne, Empress Dou learned to be patient and show weakness, and she hit two nobles, Empress Lü and Emperor Wen of Han, both of whom revered Huang Lao. After her son ascended the throne, Empress Dou was assisted by the Huang Laozhi Technique, and her achievements were amazing, and she became a staunch believer in the Huanglaozhi Technique.
Emperor Wu of Han did not reuse Dong Zhongshu
Although Dong Zhongshu ascended to the throne, he was not reused.
There is a "Biography of Dong Zhongshu" in the "Records of History", and the text is minimalist, which shows that Sima Qian did not value Dong Zhongshu. In the "Records of History", Dong Zhongshu's highest position was "Minister of The State of Jiangdu", that is, to Liu Fei, the Prince of Jiangdu Yi (son of Emperor Jing of Han), liu Fei was the half-brother of Emperor Wu of Han, 12 years older, and the Book of Han said that he was "good in strength, in charge of the palace, and arrogant and extravagant". The Han Dynasty often delegated reserve cadres to princely states, which not only played a supervisory role, but also exercised their ability to work. Dong Zhongshu is a Confucian who can soften Liu Fei's courage.
Dong Zhongshu statue
After Dong Zhongshu returned to the center, he was quickly deposed as a zhongdafu, and was almost executed because of his false words, and then served as the king of Jiaoxi, Dong Zhongshu was "afraid of being convicted for a long time", saying that he resigned from illness.
The Book of Han has a high evaluation of Dong Zhongshu: "Tui Ming Kong, suppressed hundreds of families, established school officials, prefectures and counties raised Maocai filial piety, all from Zhongshu Fazhi." This means that the system of Emperor Wu of the Han Dynasty is mostly from Dong, but most of them belong to the official education system, and "suppressing hundreds of families" is only a curriculum arrangement.
Dong Zhongshu, who was called a Confucian, was actually a "man of knowledge and ability", and he had a negative attitude toward Mencius's "theory of sexual goodness", and many views were closer to Han Feizi.
Emperor Wu of the Han Dynasty employed people in an eclectic manner, and Ban Gu once said: "The people of Han are prosperous." Ru Ya was Gongsun Hong, Dong Zhongshu, and Erkuan, Du Xing was Shi Jian and Shi Qing, Jian Zhi was Ji Dian and Bu Shi, Tui Xian was Han Anguo and Zheng Shi, Ding Ling was Zhao Yu and Zhang Tang, the articles were Sima Qian, Xiang Xiang, Funny was Dongfang Shuo, Ming Gao, Yan Shu and Zhu Maichen, Tang Du and Luo Xiahong, Li Yannian, Xiang Zhi, Li Yannian, Xiang Zhi, Xiang Wei and Huo Fu, Huo Guang, Jin Ilju, and the rest were invincible. It is to build meritorious deeds, institutional relics, and future generations cannot reach. ”
Only three were Confucians, and Gongsun Hongben was an old official.
Where did the misleading source come from?
The scholar Ding Sixin pointed out in "The Debate on the Dethronement of the Hundred Families and the Exclusive Respect of Confucianism" and the Refutation of the Authoritarian Theory of Confucian Academic Thought in the Han Dynasty" that the relevant theory began with the criticism of Confucianism after the Meiji Restoration in Japan, represented by Takayoshi Endo and Kubo Tensuke. The views of Endo and Kubo directly influenced the Enlightenment thinkers of late Qing China (quoted from the study of scholar Liu Guisheng).
In the "Confucius Ping discussion", Yi Baisha wrote: "Confucius re-became an official, did not re-seek food, and easily entered the prison of the people and thieves." There was another reason for this, when Yuan Shikai was preparing for restoration. Yibaisha has a more famous slogan, which is "smash the Kongjia shop".
Regarding the views of Liang Qichao, Yi Baisha, and Hu Shi, the scholar Liu Yizheng once criticized: "Liang Hu Ershi, the academic difference, should all oppose the Confucian view. I think that Han Chong's Confucianism means that his family is not allowed to beak. "After Emperor Wu, the scholar Juju ruled the study of the sons, so that Emperor Wu forbade people to attack heresies, then Xiang and Xin fathers and sons, why should they correct the books?"
Liu Yizheng pointed out the source of the misrepresentation: "With the loss of zhuzixue, the blame is attributed to Dong Zhongshu for asking Emperor Wu of Han to depose the Hundred Families, and his sayings were advocated by the Japanese (the Japanese Kubo Ten followed the "History of the Orient" to say more), and when Liang Shi wrote the Xinmin CongBao, he picked up his words and made it bigger. Unfortunately, at that time, there was no self-deprecation, no scolding, and no "slander", so no one paid attention.
The key to the development of modern science lies in the professionalization of scientists, and the emergence of a profession is subject to market, capital, industrial composition and so on. The ming and qing dynasties developed overseas trade, but they were trapped in the low-end production level, unable to transform from labor-intensive production to capital-intensive, and it was naturally difficult to appear professional scientists. Even if you smash the "Confucius Family Shop", you can't break through this dilemma.
Reading history makes people wise, and the premise is to read the correct history. Mistakes should be corrected, at present it is not clear what is right or wrong, may wish to introduce a few more points of view, and listen to it at the same time. (Editor-in-Charge: Shen Feng)