Author: Liu Yuejin (Researcher, Institute of Literature, Chinese Academy of Social Sciences)
In November of the first year of the reign of Emperor Wu of Han (134 BC), Emperor Wu of Han accepted Dong Zhongshu's suggestion that the county be held up by one person each. In May, Zhao Xianliang countermeasures, Dong Zhongshu in response to the countermeasures, put forward the idea of establishing Taixue, the Confucian doctrine as the idea of ruling the world. The Biography of Dong Zhongshu of Han contains his "Countermeasures for Raising The Virtuous" and says:
The Great Unification of Spring and Autumn, the Constant Scripture of Heaven and Earth, and the Friendship of Ancient and Modern. The present teacher is a different way, the people are different, the hundred families are different, the meaning is different, it is the unity of the above death, the number of legal systems has changed, and the next does not know what to keep. The subjects and fools think that they are not in the six arts, and the skills of Confucius are all desperate, and they should not go hand in hand. The doctrine of evil is extinguished, and then the discipline can be unified and the law can be understood, and the people know what to do. [2]
The Book of Han yan shigu notes: "He who is unified, the unity of all things is one." "All princes are systematic sons of heaven and must not be self-exclusive." [3] The concept of "unity" of "oneness" is not a new topic. Confucius, Mencius, Xunzi, and even Mozi, Han Feizi, Li Si, Jia Yi, etc. have all discussed it from different aspects. Under the "Spring and Autumn And Hidden Year", "Spring of the First Year, Wang Zhengyue", the Biography of the Ram explains: "Who is the First Year? The first year of the King's reign also. Who is spring? The beginning of the years also. Who is the king? King Wen also. Is it the first king and then the first month? Wang Zhengyue also. What is Wang Zhengyue? Great unification also. [4] The so-called "big" word has the meaning of honoring greatness and honoring beauty, in other words, it can also be said that unity is great.[5] The word "unification", he Xiu of the Eastern Han Dynasty, interpreted as "the beginning of the word, the word of the general system". He said: "The husband and the king, who were first ordered to reform the system, spread the government and teach the world, from the princes to the shu people, from the mountains and rivers to the grass and trees and insects, all of them are in the first month, so the beginning of the cloud politics and religion." Xu Yanshu said: "The king is ordained to rule the world with the first moon, so that all things will be followed as the beginning, so that the great unification is also said." [6] The views of He Xiu, Xu Yan and others are closely related to Dong Zhongshu's thought.
The significance of Dong Zhongshu gives this traditional proposition a richer connotation. He ruled the study of "Ram" and believed that "Wang Zhengyue" was not only to inherit the ancestral destiny, but also to act with the will of Heaven, thus proposing the theory of "heaven and man induction", and attaching the king's order to the "Mandate of Heaven" to the "Mandate of Heaven", and presupposing an unquestionable basis of the Mandate of Heaven and the discourse of power for the monarch to rule the world. This proposition, in line with the trend of the times, was naturally appreciated by Emperor Wu of Han.
I. The Ideological Origin of the "Great Unification" Concept in "Spring and Autumn"
The "great unification" concept of "Spring and Autumn" has a long and profound ideological origin.
The "Zhuangzi Tianxia" chapter divides the pre-Qin culture into six schools: one is Mo Zhai and Bird Slippery, the other is Song Ju and Yin Wen, the third is Peng Meng, Tian Biao, and Shen Zhi, the fourth is Guan Yin and Lao Nian, the fifth is Zhuang Zhou, and the sixth is Hui shi, Huan Tuan, and Gongsun Long. "Xunzi Non-Twelve Sons" is also divided into six schools: one is Ta Hu and Wei Mu, the other is Chen Zhong and Shi Qi, the third is Mo Zhai and Song Ju, the fourth is Shen Zhi and Tian Biao, the fifth is Hui Shi and Deng Xian, and the sixth is Zi Si and Meng Ke. Sima Tan of the Han Dynasty also divided into six schools: Yin and Yang, Confucianism, Ink, Name, Law, and Morality. To the Eastern Han Dynasty, Bangu's "Book of Han and Yiwenzhi" was divided into nine streams and ten schools. If you classify the theories of each family and find that the differences in their schools are mostly directly related to the region. The two families of Ming and Fa can be classified as the Three Jins culture, the two families of Yin and Yang and Daode can be classified as the Jingchu culture, and the two families of Confucianism and Mo can be classified as qilu culture. The "Great Unification" concept of "Spring and Autumn" is closely related to these three major cultural systems.
The Culture of the Three Jin Dynasties usually refers to the Culture of the Jin Dynasty from the Western Zhou To the Spring and Autumn Period and the Wei, Han, and Zhao Cultures of the Warring States Period. The seven warring states stand side by side, and the third of them belong to the Jin culture.
On the whole, the "Jin" or "Three Jins" (Han, Zhao, and Wei) are an important link between the two ancient cultural communities of "Central Plains Ancient Culture" and "Northern Ancient Culture".[7] According to the Chronicle of the Disciples of Zhongni and the Biography of Ru Lin, the founding monarch of the State of Wei, Wei Wenhou, worshiped Zixia as his teacher[8], and Such Confucian celebrities and military cadres as Tian Zifang, Duan Ganmu, Wu Qi, and Poultry Slipper successively gathered in Wei and played a decisive role in the revitalization of the State of Wei. Although Wei Wenhou admired Qilu culture, he did not follow suit. For example, qilu culture advocated etiquette, while Wei Wenhou was more intoxicated with the rule of law. He insisted on using Li Wu as a phase, changing the law and innovating, and promoting the integration and transformation of Confucian and Legal thought. Li Wu was originally a disciple of Zi Xia, but he was the ancestor of the Fa family. In the land of the Three Jins, important thinkers such as Shen Buxi and Han Fei were also produced. Although the two are about a century apart, they both emphasize the legal system, and their leading ideas are in the same vein. There are two records in the "Shenzi" and "Records of History", and six in the "Hanshu Yiwenzhi", all of which have died. For a more complete statement, see the "General Body" cited in volume 36 of the "Qunshu Zhijiao", which emphasizes the art of the emperor's southern face. The fifty-five articles of Han Feizi are a complete and systematic system of legal theories. In essence, the culture of the Three Jin Dynasties was mostly inherited by the Qin Dynasty. The "History of Zhang Yilie" Taishi Gong said: "The three Jin Dynasty people with many powers and changes, the husbands who speak from Heng qiang Qin, are mostly the people of the Three Jins." ”[10]
According to legend, the ancestors of the Qin people were the Miao descendants of Emperor Huan, and the nuns swallowed the eggs of the Xuan bird and gave birth to a great cause, thus beginning the history of the Qin people. The "History of Qin Benji" records the early history of the Qin people, full of mystery, either from Laiwu in the east or from Li County in the west. For a long time, the State of Qin did not ally with the Chinese princes and maintained the traditional habits of the Rongdi nomads. Since the Qin people introduced the Shang Martingale Transformation Method, "the Reform Law ming religion, and the Qin people ruled greatly" [11]. Since then, the idea of the Fa has become the ruling ideology of the Qin state. Fajia thought, advocating martial arts, emphasizing practicality, and pursuing unity, these ideas have always been regarded as the dominant ideas by the Qin people. An important characteristic of this kind of thinking is utilitarianism, advocating military achievements, and seeking profit from righteousness. From this utilitarianism, it evolved into a strong exclusivity. As a result, it will inevitably restrict the greater development of the Qin people. Confucius had long seen this unusual characteristic of the Qin people, and the "History of confucius's family" contains Confucius: "Qin, although the country is small, its ambitions are large; Although the place is open, the line is right. Holding up the five pillars, the doctor of the knight, rising from the tired, and the language for three days, granted him the government. In this way, although the king can also be, its hegemony is small. ”[12]
In stark contrast is the Jingchu culture.
Since the Spring and Autumn Period, the State of Chu has adopted an expansion policy toward the outside world, moving north to the Central Plains and seeking hegemony and hegemony. In the late Warring States period, the Chu state was destroyed. At the time when the Qin Dynasty was exterminating its culture, the Chu people, who had always been proud of their culture, threatened: "Although Chu has three households, qin will be chu when it dies." [13] There are still many differences in the specific understanding of these eight words, one refers to three households, the other is a place name, perhaps this is not very important, the key is "dead Qin Bi Chu" four words, there is no different meaning. Chen Sheng, Wu Guang, Liu Bang, Xiang Yu, Xiao He, cao shan, etc. were all Chu people. The puppet monarchs they set up were also descendants of the King of Chu, indicating that the Chu people were unwilling to have their country destroyed by the Qin people, and it was inevitable that they would wait for an opportunity to rise. Chen Sheng, Wu Guang, Xiang Yu, Liu Bang and other important armed forces that overthrew Qin rule were all from Chu. With the entry of the Chu people into the Sanfu region, the Chu culture naturally moved westward and entered the political and cultural center of the time, constituting a remarkable cultural phenomenon at that time. Liu Bang was crowned king of Han by Xiang Yu, and tens of thousands of Chu followers followed. After Liu Bang established the state, the westward migration of the Zhao, Qu, Jing and other great clans of the Chu state brought a strong Chu wind to the Sanfu region.
Jingchu culture has Lao Tzu as its axis. In 1973, Lao Tzu's Tao Te Ching was unearthed at the Mawangdui Han Tomb in Hunan Province. In 1996, more than 800 pieces of chinese jane were also found in the middle of the Warring States period excavated in Guodian, Jingmen, Hubei Province, including Lao Tzu's Tao Te Ching. This shows that as early as the middle of the Warring States period, the book "Lao Tzu" had been fixed. According to books such as the Warring States Strategy, Qin Ce Shang, Lu Jia's Xinyu Siwu, and Liu Xiang's Biography of liexian ( Liexian Biography ) , in Qidi during the Warring States period , Taoist legends were very prevalent , such as Wang Qiao and Chi Songzi , and Huainanzi placed them in the Qi Customs and Traditions of Qi [ 14] The "History of the Liuhou Family" records that after Zhang Liang was a Korean, he wanted to learn red pine seeds from an early age and aspired to the immortal realm, so he later became a monk. Members of the Han royal family, such as Liu An and Liu Xiang, also gradually accepted this proposition. Most of the books written by Liu Xiang are such "Taoist" books. This shows that the influence of Jingchu culture is very extensive.
The important influence of Jingchu culture on literary creation is prominently reflected in the prevalence of Chu Ge. In addition to the Chu Ci, there are also the "Song of the Widows" (also known as the "Song of Canglang") recorded in the "Mencius LiLou", the "Yue Ren Song" recorded in the "Saying Yuan And Shan Shu", the "Zhuangzi Human World", and the "Song of Receiving Public Opinion" recorded in the "History of confucius family". Around 350 BC, Qu Yuan came to the world and ushered in a new era of Jingchu literature. After Qin Shi Huang unified China, the Jingchu culture declined for a while. With the rise of the Chu people Chen Sheng, Wu Guang, Liu Bang, and Xiang Yu at the end of the Qin Dynasty, Chu Ge once again prevailed. Subsequently, the forms of Chu Ge were often differentiated, and the han Dynasty poetry, lexicography and even the articles used through the ages still deposited the factors of Chu Ge.
The thinking of the ruling class is often the idea of domination. In the early years of the Western Han Dynasty, as the Chu people moved west, Taoist thought, especially Huang Lao thought, became popular in the core areas of the empire. "Lao Tzu" and "Zhuangzi" are the origins of Taoist thought. Fifty-two articles of Zhuangzi are found in the Hanshu Yiwenzhi ,jia yi has been quoted many times.[15] But during the Western Han Dynasty, the influence of this book was not enough compared with Lao Tzu. The Idea of the Yellow Emperor was very popular in the early years of the Western Han Dynasty. The Taoist works of the Hanshu Yiwenzhi include four works of the Four Classics of the Yellow Emperor, six articles of the Yellow Emperor's Ming, ten articles of the Yellow Emperor's Junchen, and fifty-eight pieces of the Miscellaneous Yellow Emperors.
According to the "History of Cao Xiangguo's Family", in the sixth year of Liu Bang(201 BC), the eldest son Liu Fei was made the King of Qi, and Cao Shan was the State of Qi. At that time, the world was initially decided, and the King of Qi accepted the advice of the Duke of Jiaoxi Gai and promoted the study of Huang Laozhi. In the second year of Xiao Hui's reign, Cao Joined as a chancellor and promoted Huang Laozhi's learning throughout the country. The core of Huang Laozhi's study is the so-called theory of no action and nobility, that is, the so-called "I do nothing, the people are self-sufficient; I am so quiet, and the people are self-righteous. [16] As the saying goes, "Xiao Gui Cao Sui" means this.
Judging from the political struggles in the early western Han Dynasty, the so-called Huang Laozhi technique, in essence, is a strategic tactic, not just a means to rest the people in the world. Lü Hou adopted this technique of inaction mainly for political purposes. During the reign of Filial Piety and Empress Gao, the Gongqing were all heroes of force, and the promotion of Huang Lao's inaction technique could effectively curb their political ambitions. From this point of view, the Huang LaoZhi Technique is not only a self-cultivation technique, but a power technique [17]. Huang Lao's thoughts influenced Emperor Wu in the early years of his reign. Sima Talked about "On the Six Schools of Reference", which on the surface seems to have a different anti-yang of the six schools, but it is obviously inclined to the Taoists.
Confucian culture is represented by Confucius and Mencius. In addition to the two books of the Analects and Mencius, the most influential is the Spring and Autumn Period written by Confucius. "Spring and Autumn" later derived three transmissions, such as "Ram Biography", "Chuan Liang Biography", and "Zuo Shi Biography", forming the flourishing "Lu Xue" and "Qi Xue" in the Western Han Dynasty. Lu Xue mainly flourished in the early Western Han Dynasty, and the "Poetry" had Lu "Poems", "Analects" had "Lu Analects", etc., emphasizing etiquette and ruling, attaching importance to the royal way, and had an important influence in academic history and political history. Compared with Lu Xue, Qi Xue can be said to have sprung up. On the one hand, the Minoru Gakuen Palace played a role in the preservation and spread of Confucianism; On the other hand, Qi is bordered by the sea, and Qi people are good at imagination and dare to innovate [18]. In the late Warring States period, the Qi people were keenly aware of the trend that the world would eventually move toward unification, and combined with the Yin-Yang Five Elements Theory, the Huang Lao Doctrine, and even the Legalist Propositions, they put forward a unified theoretical system that included hundreds of families, providing the rulers of the early Western Han Dynasty with the necessary ideological weapons.
At the time of the Chu-Han conflict, Liu Bang led troops to surround Lu, and the voices of The Confucians in Luzhong continued to teach and recite, and the sound of ritual music and strings and songs was endless, so Liu Bang had a good feeling for Confucianism. In 204 BC, Li Shiqi suggested to Liu Bang that he wanted to establish a party for the descendants of the Six Kingdoms, and Liu Bang also accepted this suggestion and sent someone to engrave the seal. Zhang Liang preset the eight difficulties, and analyzed the reason after the establishment of the six kingdoms from the three aspects of shape, potential, and situation, which was quite inspiring. Shi Zai, Liu Bang was eating, heard Zhang Liang's whiplash into the analysis, did not care about eating, scolded Confucianism for failure, and no longer trusted Confucianism.
The problem is that without rules, there is no square circle. After Liu Bang eliminated Xiang Yu, he advocated simplicity. As a result, the courtiers drank and competed for merit, and even drew their swords and struck poles. This was only two years after the eclipse of the food. Liu Bang's confusion was finally satisfactorily resolved by his uncle Sun Tong from the State of Lu. Shusun Tong told Liu Bang that Confucians are difficult and enterprising, but they can be kept together. Therefore, Shusun Tong sent more than thirty people from Zhenglu Zhusheng and learned people in the imperial court to make music because of the old Qin system, and from then on, the group of courtiers did not dare to exceed the etiquette system. Liu Bang sighed, "Today I know that I am the emperor's precious" [19]. It can be seen that the new dynasty's acceptance of Confucianism has undergone a relatively complex process of change. The maturity and attention of Dong Zhongshu's thought was achieved in this process of change.
To sum up, we can summarize it like this: From the beginning of zixia's disciple Li Wu's "Fa Jing" to the time when Emperor Wu of Han deposed hundreds of families and exalted Confucianism, The Chinese ideological and cultural circles have experienced three different stages in this thousand years or so.
The first stage was from the controversy of a hundred schools of thought to the triumph of the hegemonic ideology of the Fa, and the doctrine of the Collection of The Great Masters of the Fa in "Han Feizi" became the guiding ideology for the unification of the six kingdoms by the Qin Dynasty and promoted the formation of the situation of China's great unification. However, when the fa's thinking went to the extreme, the use of torture Taiji eventually led to the demise of the Qin state.
The second stage is the rise of Jingchu culture in the early years of the Western Han Dynasty, centered on Huang Lao's thought, paying attention to quiet and inaction. The historical lessons of the death of Qin Dynasty II left a heavy topic for thinkers in the early Han Dynasty. How to avoid repeating the mistakes of this period of history, different thinkers have different answers. Lu Jia, a Chu man at the time of the Qin and Han Dynasties, in view of the situation of being in ruins and waiting to be rebuilt at that time, put forward the idea of ruling by doing nothing politically and being culturally eclectic. In the era of war and chaos, these ideas were naturally ridiculed by Liu Bang, but he soon realized the profound significance of these insights, so he asked Lu Jia to write a book to clarify the historical roots of why Qin died and why Han flourished. Therefore, Lu Jia's "New Language" devotes a special article to "Doing Nothing", thinking that "the Tao is greater than doing nothing", and "therefore those who do nothing are all doing nothing"[20]. This is a kind of negation of the Three Jins culture, and it is also a publicity of the Jingchu culture.
In the third stage, Emperor Wu of Han accepted Dong Zhongshu's suggestion to "depose a hundred families and respect Confucianism alone", and unify the ideological circles into one. As mentioned earlier, in the Warring States period, people suffered from the chaos of the princes' division of territory, and gradually developed a demand for unification. This kind of thinking had already sprouted in the Zuo Zhuan, which arose in the late Spring and Autumn Period, and was gradually clarified in the Mencius in the middle of the Warring States period, and became more intense in the late Warring States period. The idea of "great unification" in the "Ram Biography" reflected the common demands of the people at that time.
In this sense, the "great unification" concept of the Spring and Autumn Period advocated in the early years of the Western Han Dynasty, although It was based on Confucianism, actually integrated the doctrines of the Hundred Schools of Thought of the Sons, among which The Taoist and Legalist thoughts occupied an important position, forming an ideological system of external Confucianism and internal hegemony.
Second, the historical connotation of the "great unification" concept of "Spring and Autumn"
The Book of Rites divides the operation of ancient history into two forms: "the world is the public" and "the world is home". The world is just, which means that the world is the world shared by all the people under the world, which is called the same. When history enters the society of private ownership, with blood as the link, the world as the home, the public world has become the family world, which is the prototype of the country.
In "Yuanguang Yuannian Raising Virtuous Countermeasures", Dong Zhongshu said:
The Holy King's successor to the chaotic world also swept away its traces and swept away it, and restored and indoctrinated it and revered it. Indoctrination has been made clear, customs have been established, and descendants have followed them, and they have not yet been defeated at the age of five or six hundred. To the end of the zhou, greatly destroyed, to lose the world. After Qin, he could not change it, and even benefited from it, he forbade literature, did not hold books, abandoned gifts and friendships and heard evil news, and his heart wanted to destroy the way of the first king, and the emperor was self-indulgent and simple, so he established himself as the son of heaven at the age of fourteen and the kingdom was destroyed. Since ancient times, there has not been a chance to use chaos to alleviate chaos, and the people of the world have been defeated, such as the Qin people. Its legacy of poison is fierce, and it has not yet been extinguished, so that the customs are weak and evil, the people are stubborn, and they resist the special punishment, and so much so bad. [21]
Dong Zhongshu believes that Confucius's "Spring and Autumn" is to sum up the historical lessons of going from public to private, and from public to private, and to collapse and be happy. He said: "Two hundred and forty-two years of writing, the world is great, the events are vast, there is nothing wrong with it." [22] The Spring and Autumn Fanlu Yu Preface also says: "Zhongni's work "Spring and Autumn" also explores the right heavens, the position of the prince, the desires of all the people, the gains and losses of the understood, and the talents of the future, so as to wait for the future saints." [23] So, who is the "post-saint"? The "Yuanguang Yuannian Measures for Raising Virtuous People" continues to write: "Now that the government is in power and wishes to rule for more than seventy years, it is better to retreat and change; If there is change, good governance can be good governance, and good governance will go away from disaster day and blessing day will come. [24] Dong Zhongshu believed that instead of envying the fish, it was better to retreat to the net. The first king of the Fa, to become a "post-saint", this is Dong Zhongshu's greatest wish. He derived the great righteousness from the "Spring and Autumn of the Ram", carefully constructed the "three unifications" of the trinity of heaven, earth and man, and took zizheng, ugly zheng, and Yinzheng as the "three righteousness", and Xia, Shang, and The Three Dynasties as the orthodox, and strived to give this theory a practical character to serve the "post-saint".
Dong Zhongshu Shaozhi's "Ram Spring and Autumn", When Emperor Jing was a doctor, the next hand recited, there was a legend of not peeping into the garden for three years, and his main achievements were preserved in the "Spring and Autumn Dew". He said:
"Poetry" has no attainment, "Yi" has no Dazhan, and "Spring and Autumn" has no dazhan. From righteousness to righteousness, but to serve others. [27] (The Essence)
"Spring and Autumn" has no general words, and it moves from change. [28] ("Bamboo Forest")
"Spring and Autumn" is impermanent, and only virtue is pro. [29] (GuanDe)
The so-called unadjusted words, no general words, and impermanent words, the meaning of which is also one, that is, "from change to change", "one to serve people", that is, to explain the legitimacy of the monarchy in accordance with the changes of the situation and providence, and to realize the great unity of the country. This is Dong Zhongshu's original intention, and it is also the fundamental link of his advocacy of the great righteousness of "Spring and Autumn".
In a broad way, this proposition has at least the following historical connotations.
First, from "great unification" to orthodoxy.
"Etiquette and The Four Systems of Funeral Dress": "There is no two days in the heavens, there is no two kings in the earth, there is no two kings in the country, there is no two respects in the family, and there is no rule in one." [30] The Hanshu Wang Ji Biography contains Wang Ji Shangshu: "The Spring and Autumn Period is therefore the Great Unifier, the Six Contract Winds, and the Kyushu Gongguanye. [31] This is the meaning of the "great unification" of Ramology. Dong Zhongshu accepted this and paid more attention to the faxian king, and emphasized "becoming the new king with the Spring and Autumn Period"[32], "so that all things are enshrined as the beginning" [33]. To this end, he actively integrated the ideas of the Fa, Taoism, Yin and Yang and Huang Lao, which greatly broadened the connotation and extension of this proposition. For example, "Spring and Autumn Prosperity And Lu Li Shen Yuan" has Taoist ideological components. He said: "The king, the yuan of the country, the speech action, the cardinal of all things, the hair of the cardinal, the end of honor and disgrace, the loss of arrogance, the chase." Therefore, those who are kings, be careful of the beginning, respect the small and cautious, the will is like dead ash, the shape is like a commission, the spirit is nourished, the lonely and inactive, the hugh has no shadow, and the sound is not covered. [34] Another example is "The Nourishment of the Body is Heavier than Righteousness", "Guan De", "Deep Examination of The Name", and other articles, which emphasize the concepts of righteousness and profit, misfortune and blessing, mind and body, and the name of heaven and earth, which probably also came from ancient Taoists. "The Right to Defend the Throne": "The reason why the country is the country, the virtue, the reason why the king is the king, the prestige, so the virtue cannot be shared, the will cannot be divided, the German communist is unkind, the mighty is lost, the power is lost, the power is the king, the people are scattered, the people are scattered, the country is chaotic, and the monarch is rebellious." He who is therefore a king of men clings to his virtues, attaches himself to his people, stubbornly holds his power, and straightens out his subjects. [35] It is also close to the Five Elements of Yin and Yang and the Thought of the Dharma.
The Ram Biography emphasizes the Fa Xian King, and emphasizes the importance of "righteousness", using "righteousness" to measure events. As stated in "The Fourteenth Year of The Lamentations":
Why did "Spring and Autumn" begin to be hidden? The ancestral place was also caught. What you see, what you hear, what you hear. Why did you end up mourning for fourteen years? KEY: Be prepared. Junzi Yu for "Spring and Autumn"? Dialing up the chaotic world against the right, mo close to the "Spring and Autumn", then it is not known whether it is with, and its gentlemen are happy with the way of Yao Shun and the way of Yao Shun. The end is not happy with Yao, Shun's knowledge of the gentleman also? The righteousness of making "Spring and Autumn" is to be a saint after the sun, and to be a gentleman, and it is also a pleasure to do so. [36]
This passage comes from the very end of the "Biography of the Ram", "what you see", "hear", and "hear" are all based on Confucius, referring to the twelve public affairs of the Spring and Autumn Period that some were seen by Confucius himself, some directly heard by Confucius, and some were rumors that Confucius heard. Based on this, the Spring and Autumn Dew emphasizes that "Spring and Autumn is divided into twelve generations as three classes: seen, heard, and rumored. There is seeing the third, hearing the fourth, and rumoring the fifth. Therefore mourning, ding, zhao, the gentleman's view is also. Xiang, Cheng, Wen, Xuan, what gentlemen have heard. 僖, 闵, 庄, 桓, Yin, the rumors of the gentleman's place are also rumored. Sixty-one years of seeing, eighty-five years of hearing, ninety-six years of rumors. In what he sees, he hurts what he hears, and he kills his grace in rumors. [37] Because these three sources are different, Confucius's Spring and Autumn Works use different words, with the purpose of "making righteousness", that is, to set aside the chaos of the world and oppose the righteousness, so as to wait for the holy kings of the future generations. The "Measures of Virtuous Liang" explains the "righteousness": "According to the text of the Spring and Autumn Period, the subject should seek the end of the king's way and obtain the right." Zheng Ci Wang, Wang Ci Chun. Spring, the deeds of heaven also; The righteous, the king does. Its meaning is: the upper inherits what the heavens do, and the lower ones do what they do, and the end of the king's way is Yun'er. [38] This is the great "righteousness" of the "righteousness" of the Spring and Autumn Period, which has a broad meaning, but there is only one core, that is, the "honorable king" emphasized in the "Biography of the Ram", which determines the absolute authority of the royal hierarchy through "making righteousness". The "Spring and Autumn Prosperity and Three Generations of Reform" clearly states:
"Spring and Autumn" said: "Wang Zhengyue." The legend said, "Who is the king?" King Wen also. Is it the first king and then the first month? Wang Zhengyue also. What is the king of the first month? The king will be ordained and then the king, and the king will correct Shuo, change the color, make the music, and unify the world, so the ming and the easy nature is not a successor, and he is subject to heaven. [39]
"Correct Shuo, change clothes, make ceremonial music, unify the world", Dong Zhongshu through the interpretation of "Spring and Autumn", the "Spring and Autumn" righteousness to the extreme, strengthen the concept of "orthodoxy". The so-called "orthodoxy" means that the world should be "unified" with "righteousness", and "unification" should be used to ensure "orthodoxy", so as to provide a basis for the legitimacy of the dynasty's upper and lower levels. Confucius said: If the name is not correct, the speech is not smooth, and if the words are not smooth, things will not be accomplished. The Spring and Autumn Fanlu Deep Examination of the Name says: "At the end of the rule of the world, in the judgment of the great; Discern the great end, in the depth of the name. The famous one, the first chapter of Dali, records the meaning of its first chapter, in order to peek into the things in it, it is unknowable, rebellious and self-authored, and its several are in heaven and earth. Right and wrong, take the opposite; The right of the contrarian, taking the name; The righteousness of the name, the heaven and the earth; Heaven and earth are the great righteousness of the name. "[40] "The end of the ruling of the country is in the right name, the name is right, the fifth generation, the five traditions, the beauty and evil are the form." [41] From this point of view, the essence of orthodoxy is "the righteous, so the world is not righteous; Unity, so the world is not the same. And the unrighteousness and the inconsistency, and then the orthodox argument is made. [42] Ouyang Xiu said, "Who cares about orthodoxy? It began with the work of "Spring and Autumn". [43] Liang Qichao also said: "What does the noun of the unified character come from? Indiscriminately coveted in "Spring and Autumn". [44] In fact, "Spring and Autumn" does not have a literally righteous and orthodox narrative, and the formation of these concepts has a lot to do with Dong Zhongshu's interpretation.
"Orthodoxy" has become an extremely important conceptual category in Chinese culture, as an important statement for ancient regimes to establish their own legitimacy, and as a link between religion, culture and other ideologies and the operation of realpolitik. Orthodoxy is the legitimate basis and basis for the existence of a regime. The "right" and "wrong" established by the dynasty, legal and illegal, have become the main yardstick for historians to judge the historical status and social value of a dynasty. Historically, in order to flaunt themselves as orthodox, various regimes have all set their own standards, such as the Wei and Jin Dynasties, the Southern and Northern Dynasties, the North and the South were separated, the Southern Dynasty called the Northern Dynasty "Suoyu", and the Northern Dynasty called the Southern Dynasty "Daoyi". Sun Fu, the most important "Spring and Autumn" scholar in the early Northern Song Dynasty, wrote "Spring and Autumn Zun Wang Fa Wei", which maintained the centralized power system and strengthened the imperial power by interpreting the "Zun Wang" righteousness of the Spring and Autumn Period. The orthodoxy of the Southern Song Dynasty is more inclined to the orthodox demands of space, so it emphasizes "Zhiyi", and Hu Anguo's "Spring and Autumn Biography" is a historical witness. Whenever there is a change of dynasty, this orthodoxy always becomes the focus of discussion.
Second, from orthodoxy to the unity of heaven and man.
After the orthodox concept was determined, how to maintain orthodoxy became the focus of Dong Zhongshu's thought. He believes that heaven, earth, and man are the foundation of all things, and according to the Spring and Autumn Period, we can know the will of heaven, touch the earth, and understand people's affairs. Therefore, the way of "Spring and Autumn" is the greatest and the highest; The greatest can reign over the world, and the highest can reign supreme. He particularly emphasized the importance of using the royal way and hegemony at the same time, and even the prison break and the election of officials should also borrow the meaning of "Spring and Autumn". The "Spring and Autumn Essence" says: "The listening to the prison of "Spring and Autumn" must be based on its own deeds and its original aspirations. Those who aspire to evil will not be accomplished, those who are the first evil are particularly serious in their sins, and those who are straight are light in their arguments. [45] The evil ones, the ones who are good, and the seriousness of the regime are upheld. In the "Yu Order", Dong Zhongshu even believes that in governing the country, there is no one who does not study "Spring and Autumn", and if he does not study "Spring and Autumn", he cannot foresee the dangers of the front and back. The "Yuanguang Yuannian Measures for Raising VirtuousNess" also says:
Confucius wrote "Spring and Autumn", the Heavenly Dao of the Upper Heaven, the lower quality of all human feelings, the reference to the ancient, the examination of the present. Therefore, the ridicule of "Spring and Autumn" is also the addition of disasters. The evil of "Spring and Autumn" is also the evil of the strange. [46]
Dong regards "heaven" as the ancestor of all things, and fully corresponds the rhythm and presentation of heaven to the actions of the saints. To this end, he did not hesitate to add a large number of content such as disasters and misfortunes, which were further linked to the king's virtue and government. For example, in the fourteenth year of the Duke of Lai, the legend of "Xi Hunt obtained Lin", Dong Zhongshu believed that it was "the rune of destiny" and that the heavens "entrusted the Spring and Autumn Period". Between right and wrong, and the meaning of the ming reform system. [47] This was an important magic weapon for Dong Zhongshu to use his interpretation of the Spring and Autumn To construct the political authority of the Han family.
Third, from the unity of heaven and man to the divine right of kings.
The "Biography of the Ram" explains the "great unification" from the "spring of the first year of the king", but does not explain the "yuan" too much, only that the first year of each monarch is called the first year. Starting from Dong Zhongshu, he emphasizes the use of "beginning" to explain "yuan":
He who is said to be one is the yuan, and he wants to be the original according to the beginning. "Spring and Autumn" explores its origins deeply, and the reverse begins with the noble. [48] ("Yuanguang Yuannian Raising Virtuous Countermeasures")
It is the "Spring and Autumn" that becomes the yuan, the yuan juyuan also, and its righteousness begins with the heavens and the earth. [49] ("Spring and Autumn Prosperity, Heavy Politics")
It is the way of "Spring and Autumn", with the deep end of the yuan; To straighten out the king's government with the grace of heaven; Reign as kings and princes; The reign of the princes is the rule of the inner world. All five are in full swing. [50] ("Spring and Autumn Dew : The Second End")
"Spring and Autumn" is more expensive than yuan? Yuan, the beginning, the original, the truth. [51] ("Spring and Autumn Prosperity, Wang Dao")
He first focused on the "god-man" relationship emphasized by ramology, and constructed a set of "heaven-man" structural relations that can correspond to each other between the cosmic order and the laws of humanity. He Xiu of the Eastern Han Dynasty further defined "the first year", "spring", "king", "first month" and "gong ascension to the throne" as "five beginnings" in the "Ram Interpretation". Among them, "Yuan" is the beginning of heaven and earth, spring is the beginning of the four hours, King Wen is the beginning of Zhou's appointment, the first month is the beginning of politics and religion, and the throne of the prince indicates the beginning of a country. These "five beginnings" represent a natural order of rule. The ascension of the emperor to the throne is a matter of providence. "Spring and Autumn Prosperity And Jade Cup": "The law of "Spring and Autumn" is to follow the king with people and follow the heavens with the king." Therefore, bending the people and stretching the king, bending the king and stretching the sky, the great righteousness of "Spring and Autumn". [52] The thinkers and politicians of the Han Dynasty all adhered to this concept to serve the politics of the time. The "Book of Han and the Biography of Lu Wenshu" records that Emperor Shuxuan of Lu Wenshu said: "The Spring and Autumn Period is on the throne, and the great unification is cautious and cautious. His Majesty's first ascension to the throne, in harmony with heaven, it is advisable to change the loss of past lives, to be ordained from the beginning, to purify the trouble, to eliminate the people's diseases, to survive and die, in order to respond to Providence. [53] This had become the consensus of the time.
Fourth, from the divine right of kings to the concept of heaven and earth.
Dong Zhongshu's thought not only has the purpose of establishing a "correct" and "retrospective" system for the dynasty, but also hopes to use it to admonish the royal power and exercise more metaphysical supervision and control over the monarchy that may be arbitrary and infinitely excessive. The "Yuanguang Yuannian Xianliang Countermeasures" says:
In the "Spring and Autumn" of the Minister's case, looking at the things that have been done in the past life, it is even more frightening to look at the time when the heavens and people are in harmony. The country will be defeated, and the heavens will be the first to send disasters to warn it, not knowing self-examination, and making strange things to warn of it, and not yet knowing how to change, and even being injured and defeated. In this way, he saw the benevolence of the Heavenly Heart and loved the King, and wanted to stop his chaos. Those who are not in the world of the Great Path of Death, who are as safe as heaven can support, are only strong. [54]
"Temple Fire Pair" and "Rain and Hail Pair" all use "Spring and Autumn" to explain various disaster phenomena. "Spring and Autumn Prosperity, Bi Ren and Zhi": "The root of all disasters is born from the loss of the country, and the loss of the country is the beginning of the bud, and the disasters of heaven are told; To tell them, but not to know how to change, but to see the strange and to frighten them; Horrified, not yet afraid, its blame. In this way, we see the benevolence of Providence, and do not want to trap others. [55] In this way, the author put himself in a special position, that is, through the interpretation of the Spring and Autumn, he could play a role in exhorting the king to do good and punish evil.
How can we avoid catastrophes to the greatest extent? He proposed in "Spring and Autumn Prosperity and The Royal Road" that it is necessary to conform to the people's hearts: "Why is "Spring and Autumn" expensive than yuan? Yuan, Shiye, Yan Benzhengye; Dao, Wang Daoye; The king, the beginning of man. Wang Zhengze Is yuan qi and shun, when the wind and rain, Jing Xingjian, Huang Longxia; The king is not right, and the thief is angry. The five emperors and three kings rule the world, and they dare not have the heart of the king. [56] He also said in "Heaven for Man" that in the era of the Five Emperors and Three Kings, "he did not dare to have the heart of the king", that is, he did not dare to call himself a king, but he should have a reverential heart for the heavens. What is good in the heart, the body will be at peace; What is good for the king, the people will obey it. ”[57]
The great righteousness of "Spring and Autumn" advocated by Dong Zhongshu is not only the "unification" of the king to his subjects, but also emphasizes the respect of the king for heaven and the people. The two-way restriction of the Spring and Autumn Principles on heaven, kings, subjects, and people, as well as the Chinese-Yidi, influenced the unified thinking of later generations and became a kind of "law". The Chronology of the Twelve Princes of History says: "(Confucius) on the old stories of history, flourishing in Lu Erci's Spring and Autumn Period, writing down to the mourning of Lin, about his words, removing his troubles, in order to make the law of righteousness, the king's daobei, and the personnel affairs. [58] Sima Qian's understanding of the "Righteous Law" of the Spring and Autumn Period was inherited from Dong Zhongshu's "Measures for Raising The Virtuous and The Virtuous", which was representative of the Han Dynasty for more than four hundred years, and later generations expounded the "Spring and Autumn" mostly without departing from this tone. In the era when Emperor Wu wanted to establish a unified and powerful political power, Dong Zhongshu provided both the theoretical basis for the "divine right of kings" and the "just" basis for supervising the power of the monarchy.
Fifth, from the concept of the world to the unified practice.
Confucius wrote "Spring and Autumn", at the time of the collapse of the ceremony. He wanted to honor the king and restore orthodoxy. The "Four Years of the Ram" summarizes its general meaning with "China is endlessly like a line"[59], and has become a cultural identity of the Chinese nation, with a long-lasting influence. Of course, in the late spring and autumn, this is still just an ideal. In the Warring States period, the princes were sought over, right and wrong. Mencius Wanzhang quotes Confucius as saying: "The heavens are without two days, and the people are without two kings"[60], expressing the voice of the times to restore order. How to restore this liturgical civilization? The Guan Zi says: "The Son of Heaven gives orders to the heavens, the princes are ordered by the Son of Heaven, the doctors are ordered by the King, the Son is ordered by his parents, and he listens to his superiors, and his brothers listen to his brothers. Heng Shi a name, Dou Hu a measure, a ruler a silk system, Ge Bing once, the book has the same name, the car is on the same track, this to the zhengye. [61] The Xunzi Non-Twelve Sons proposes to emulate Shunyu: "In one day, wealth and all things, long-term support for the people, and benefit the world, and the genus of mastery, all are obedient." [62] Lü Buwei and Li Si made the same claim, and Lü Buwei said: "The king is one, but all things are righteous." The army must have generals, so one is also; The kingdom must have kings, so one is also; There will be a Son of Heaven under heaven, so there is also one; The Son of Heaven will cling to one, so he will also grasp it. One rule, two chaos. [63] He also said, "Therefore one rule, and the other chaos; One is safe, the other is dangerous. "To insist on one thing is to unify." Li Si also aspired to "destroy the princes, become an emperor, and unify the world." [64] In 248 BC, Lü Buwei led his troops to destroy Eastern Zhou. After another twenty-seven years, the Qin emperor swept through the six kingdoms, established a unified Qin Dynasty, and put the concept of "great unification" into practice.
It is not without regret that "the Qin dynasty is not literate" immediately won the world, and immediately lost the world. This painful historical lesson made thinkers in the early years of the Western Han Dynasty deeply realize that strengthening the centralization of power and establishing a system of ceremonial music was the best policy for the country's long-term peace and stability. Jia Yi's "New Book" says: "The subject built three tables for His Majesty and set up five baits, so as to compete with Shan Yu and his people, then the Xiongnu Yu Zhenyu also." [65] He also said, "Or not the son of heaven, but the son of heaven." The poem says: 'Under the whole world, there is no king's land.' Lead the coast of the land, can not be the king's subjects. 'The Son of Heaven the King, wherever the boats are, where the people are, though they are barbaric, they are not the sons of Heaven?' [66] At that time, internal and external troubles made it impossible to realize these ideas.
More than seventy years after the founding of the Han Empire, in the first year of Yuan Guang (134 BC), Dong Zhongshu once again put forward this proposition, which met the needs of reality and reflected the precursors of the times.
III. The Political Demands of the "Great Unification" Concept in "Spring and Autumn"
Emperor Wu of the Han Dynasty admired Dong Zhongshu's "Spring and Autumn" doctrine, honored Wang Zhiyi, emphasized the use of wang law to straighten out the world, and tried to actively deal with the thorny issues of cultural pluralism and political unification through political, economic, and military means.
Let's start with the question of the king.
In the Spring and Autumn Period, strong branches and weak branches, big roots and small ends. "Zhou Wan, the Son of Heaven is weak, the princes are powerful, the masters are exclusive, the scholars are dedicated, they cannot perform the rituals of the French language, the princes are betrayed, Mo Xiu is paid tribute, the Heavenly Son is dedicated, the subjects are subordinate to the king, the sons are their fathers, the evil kills their sects, they cannot be unified, and they are even more divided into a wide area, and they are coerced by the strong, they cannot control their subordinates, they are strong and weak, they are tyrannical and widowed, the rich make the poor, and they have nothing to do, and the subordinates are arrogant, and they cannot be prohibited." [67] (Spring and Autumn Prosperity, The Way of the King) Therefore, the Spring and Autumn Prosperity and Ten Fingers clearly states that to strengthen the centralization of power, so that the king is respected and the subject is inferior, then "the distinction between the king and the subject is clear." [68] The situation was the opposite, with strong branches and weak branches. In the early years of the Western Han Dynasty, local forces were powerful, and Jia Yi and Chao mistakenly wrote to the "Spring and Autumn" and repeatedly wrote to request that the domain be cut, "The power of the sea is like the arm of the body, and the arm of the arm is not controlled." The prince of the princes, who dares to commit suicide and does not dare to rebel, knows that he will be deaf. Do not dare to have a different heart, spoke and then returned to the Son of Heaven. [69] (Chen Zhengshi Shu). In the last year of Emperor Jing's reign, the Seven Kingdoms of Wuchu rebelled under the name of "Qing Junfang". Emperor Jing killed Chao, but did not exchange compromises from local forces. This tragic lesson made Emperor Wu of Han engraved in his heart. As soon as he ascended the throne, he began to strengthen the centralization of power, dissolve the power of local princes, and quickly change the passive situation that had long plagued the imperial court.
The "Spring and Autumn Prosperity and Degree System" says: "The way of the saints, the embankments and the like, are also called the degree system, called the etiquette, so the nobles and the lowly have the system, the clothes are controlled, the imperial court is in a position, and the township party is orderly, then the people have concessions and dare not argue, so one is also." [70] The degree system is the system. Dong Zhongshu's suggestion is to start from the institutional level, integrate social order, standardize human morality and inferiority, curb local forces, and unify them. Emperor Wudi of the Han Dynasty adopted a series of measures to strengthen institutional construction and ensure the centralization of power. In the political field, Emperor Wu abolished the privilege of appointing local self-appointed officials, and reduced the territory and power of the princely kingdoms, such as the areas under the jurisdiction of the King of Huainan, divided into three and ruled by division. In terms of economy, Emperor Wudi of the Han Dynasty used the big merchant Sang Hongyang to recover the power of local minting money and implement the economic policy of the salt and iron government monopoly. In terms of ideology, Emperor Wudi of the Han Dynasty hoped to use the power of Confucianism to quickly dissolve the warring states habits and huanglaozhi that had prevailed since the beginning of the Han Dynasty. In the sixth year of Emperor Jianyuan of the Han Dynasty (135 BC), Empress Dou, who admired Huang Lao, died, and Emperor Wudi of Han personally changed the government and changed the Yuan, and took measures against the sages, so he accepted Dong Zhongshu's proposition of confucianism and established Confucianism as the ruling ideology.
Let's look at the issue of yiyi.
While consolidating centralized power, Emperor Wudi of the Han Dynasty hoped to solve the problem of border troubles as soon as possible through military means. After all, the military is the highest form of politics. Yiyi is one of the great righteousness of "Spring and Autumn" and also the political demand of the country's "great unification.". Moreover, there is also the vengeance of the father here[71].
"Ram Biography" said: "Yi Di ye, and urgently ill China, Southern Yi and Northern Di intersect, China is endless." [72] This is about the situation during the Spring and Autumn Period, and the situation since the Warring States period has remained the same. "Spring and Autumn Dew Essence" said: "'Spring and Autumn' has inherent meaning and strain. Those who do not accomplish anything are said to have peace and tranquility in their lives. Those who can be specialized are also said to save the crisis and eliminate the suffering. [73] Judging from the situation at that time, the Guanzhong area still had the risk of a north-south attack, and it was necessary to respond to some changes. The south refers to the vast area south of the Five Ridges, such as Dayu, Qitian, Dupang, Mengzhu and Yuechengling, which roughly includes today's Guangdong, Guangxi, Hainan and other places, and the local separatist forces are still there. According to the "History of Qin Shi Huang Benji", the Lingnan region was included in the territory of China, which began shortly after Qin Shi Huang unified China. He used hundreds of thousands of troops to fight for several years, and finally captured Lingnan in the thirty-third year of the First Emperor (214 BC), established the three counties of Guilin, Xiang County, and Nanhai, and for the first time incorporated the Lingnan region into the unified territory of China.
At the end of the Qin Dynasty and the beginning of the Han Dynasty, taking advantage of the war in the Central Plains, Zhao Tuo established the State of South Vietnam, implementing the county system and the sub-feudal system. At the beginning of the Han Dynasty, Lu Jia lobbied him to claim that he was in the Han Dynasty and maintained frequent cultural contact with the Central Plains. But they were constantly threatened by the Central Plains. In the sixth year of Emperor Wu's reign (111 BC), Emperor Wu divided five armies to destroy the State of Nanyue, dividing the Lingnan region into nine counties, including Cangwu, Yulin, Hepu, Jiaoji, Jiuzhen, Nanhai, Ninan, Dan'er, and Zhuya, which were supervised by the Prefecture Assassin History Department. From the establishment to the fall of the South Vietnamese state, it was only ninety-three years. In the war of reconquest at the end of the Qin Dynasty and this war, a large number of Central Plains people moved south, "mixing with the Yue", bringing the advanced culture of the Central Plains to the Lingnan region.[74]
As for the north, the problem is more complex. Since the Six Kingdoms, this place has long been occupied by the Xiongnu, and while obtaining rich supplies, it has joined forces with the Western Qiang to continuously harass the Central Plains. Qin Shi Huang sent Meng Tian to command an army of 300,000 to fortify the border, and also connected the Great Wall on the northern border of Qin, Zhao, and Yan, stretching from Lintao (present-day Min County, Gansu) in the west to Liaodong (present-day Dandong, Liaoning) in the east, stretching for thousands of miles. Despite this, it did not curb the ambition and strength of the Xiongnu to expand inland.
With the situation of the Chu-Han rivalry gradually becoming clear, Liu Bang had hoped to pacify the interior while also solving the border problems that had plagued the Central Plains since Qin Shi Huang, but he fell into a dangerous situation in Pingcheng and almost lost his life. This made Liu Bang realize that the solution of the border problem was not achieved overnight. He had to accept Lou Jing's suggestion and establish a policy of peace with the Xiongnu. In the eighth year of Emperor Gao, the third year of Emperor Hui, the sixth year before Emperor Wen, and the fifth year before Emperor Jing, he married Shan Yu four times as a princess. Both the "Records of History" and the "Book of Han" record that after Liu Bang's death, Mao Dun sent emissaries to send a letter to Lü Hou, which was quite insulting. At that time, the national strength was still not strong, and Lü Hou could only continue to implement the policy of peace and pro-family, and had no choice. Emperor Wen Liu Heng rose from the daiwang for many years and was well aware of the complexity and sharpness of the Xiongnu problem. Relying on their strong cavalry superiority, the Xiongnu were mobile and flexible. Every time the Han Dynasty army was transferred to defense, tens of thousands of troops were often tens of thousands, and the large soldiers went deep, in addition to the problem of the source of soldiers, the biggest difficulty was also in the problem of supply. In this context, Emperor Wen could only passively defend and could not solve the fundamental problem.
In the early years of the Jing Emperor Liu Qi, he also sent Tao Qing to make peace with the Xiongnu. After solving the rebellion of the Seven Kingdoms of Wu and Chu, he began to seriously consider how to fundamentally solve the problem of border troubles. In the fourth year of the Middle Era (146 BC), the Imperial Master Wei Xuan played and forbade warhorses to leave the customs. This proposal was highly valued by Emperor Jing. According to the "Hanshu Chao Erroneous Biography", Chao Que reflects on the lessons of repeated defeats in the war with the Xiongnu, and in terms of cars, horses, and people, the Xiongnu have their natural advantages. In order to make up for his shortcomings, Emperor Jing began to make up his mind and enrich the soldiers and horses. Judging from the tens of thousands of carriage and horse figurines found in the burial pit of the Jingdi Yang Mausoleum excavated in recent years, although it is only one-third of the physical object, there is a large difference in size from the Terracotta Warriors and Horses of the Qin Shi Huang Mausoleum, but here a strong message is revealed, that is, the Han Jing Emperor has put the issue of soldiers and horses on an important agenda. At that time, an important factor in determining the outcome of the war was the soldiers and horses. Obviously, Emperor Jing had made active preparations for this.
"Spring and Autumn Fanlu Wang Dao": "The righteousness of "Spring and Autumn", the subject does not please the thief, the non-subject is also, the son does not return to the chicken, and the non-son is also." [75] Emperor Wu of the Han Dynasty's interest in the Xiongnu began as early as the beginning of his reign. According to volume 17 of the Zizhi Tongjian, in the second year of emperor Wu of the Han Dynasty, he asked the secretary of state whether to fight against the Xiongnu or to implement a policy of peace and pro-xiongnu. At that time, Wang Hui vigorously advocated the crusade, while Han Anguo proposed peace. In view of the national strength at that time, Emperor Wu still followed Han Anguo's advice, but the following year he changed his mind and turned to Wang Hui's proposal, so that Nie Yi, a native of Mayi, fell into the Xiongnu and tried a small test. In the first six years of his reign, this problem always plagued Emperor Wu of Han. According to the "Book of Han, Zhang Qian, Li Guangli Biography", Jianyuan Zhong, "the Han side wants to destroy Hu"[76], but how to "extinguish Hu", Emperor Wu has no bottom in his heart, and the battle of Mayi is tantamount to playing with fire.
From the previous discussion, we know that the peace policy determined by Han Gaozu in seven years has ensured that there are no major events on the border for more than seventy years. Although there was no direct exchange of fire in the Battle of Mayi, the relationship between Han and the Xiongnu seriously deteriorated, and Emperor Wu of Han was of course under great pressure. In the same year, the Great Moon Clan came to ask for help, saying that the Xiongnu King of the Broken Moon Clan used his head as a drinking vessel. The Ōtsuki clan was furious and pleaded with the Han Dynasty to attack the Xiongnu. Emperor Wu of Han was considering how to "destroy Hu", and when he heard the news, he recruited emissaries to go to the Western Regions to inquire about the truth. Zhang Qian went with Lang at the behest of Lang, and went for thirteen years, until the third year of Yuan Shuo (126 BC) to return to the capital, bringing back a large amount of information about the Western Regions. During this period, the war between the Han Dynasty and the Xiongnu had begun. In June 133 BC, Emperor Wu of han sent five generals, including Han Anguo and Wang Hui, to lead 300,000 troops out of the fortress, thus beginning a forty-year war with the Xiongnu.
Judging from the strategic situation at that time, the decision to win or lose the war depended to a large extent on the control of both sides over the Hexi Corridor. This is a channel integrating strategy, trade and channels, which is directly related to the rise and fall of national fortunes. The Spring and Autumn Prosperity and Chuzhuang King says: "When the state governs, it is the four neighbors; If the country is in turmoil, it will be scattered among its neighbors. [77] In the first year of the Yuan Dynasty (122 BC), Emperor Wu of the Han Dynasty began to discuss the establishment of Hexi Counties, and by the end of the Yuan Dynasty (88 BC), the establishment of Dunhuang County, the establishment of the Four Counties of Hexi, lasted for thirty-four years,[78] successfully cutting off the Xiongnu's right and left arm, effectively controlling the surrounding situation.
The stability of Hexi ensured the smoothness of the Silk Road, and with a strong economic foundation and military strength, then "explored the matter of the city, recorded the number of border harms since the time of the City, and used the soldiers to fight hard, because the rich people were subdued." As for the rest of the kingdoms in the west, the east passed through Jieshi with Xuanju and Lelang as counties, and in the north, the Xiongnu wanli, and even more camped, and the South China Sea thought that the eight counties were "[79], and the whole situation underwent a fundamental change.
The significance of cultural exchange is also obvious. After the establishment of the four counties of Hexi, there was naturally an immigration plan that followed, which improved the local cultural standards. Many of these immigrants are poor and sinners. In a military sense, their arrival was mainly to play the role of a soldier. In addition, a large number of literati also fled to the northwest region to escape the war. All of this objectively promotes the development and exchange of local culture.
According to the "Book of Han and the Biography of the Xiongnu", in the fourth year of the first month of the Taichu Dynasty (101 BC), Emperor Wu of the Han Dynasty issued an edict to the Xiongnu, saying: "Emperor Gao left behind the worries of Pingcheng, and Gao Hou Shidan was absolutely rebellious in the book. The revenge of Xi Qi Xianggong Fu Ninth Dynasty, "Spring and Autumn" is great. [80] Emperor Wu's campaign to expand the border was not only "four counties and two passes", but also included the development of the southwest, the pacification of Baiyue, and the conquest of Korea. The formulation of these policies has sufficient legal basis, which is the "Spring and Autumn Period".
Fourth, the cultural presentation of the "great unification" concept of "Spring and Autumn"
Duan Xizhong's "Lectures on the Study of Rams in Spring and Autumn", the sixth part of the "Ancient YiJi" of "Rams", summarizes relevant materials, indicating that the ramological ideas of "Spring and Autumn" had a wide spread and important influence during the Warring States Qin and Han Dynasties. In fact, it is not only the study of rams, Confucius wrote "Spring and Autumn", "Obey the Zhou Gong system, lay down the law of the future, praise the good and depose the evil, and make the Twelve Gong Sutras to teach the disciples, and the disciples retreat." [81] The so-called "different words", that is, the "Hanshu Yiwenzhi" said: "The Spring and Autumn Is divided into five, the Poems are divided into four, and the Yi has several legends. [82] The words of Jia Yi, Sima Xiangru, Wang Bao, Yang Xiong, and others, the historical biographies of Sima Qian, Ban Gu, and others, the notes of Gu Yong, Lu Wenshu, and others, as well as the miscellaneous biographies of Liu Xiang and Liu Xin's fathers and sons, and the writings of Huan Kuan and Huan Tan, will all be quoted in the Spring and Autumn Period, although the teachers are different, they all put forward the idea of changing the system, changing clothes, ge Zhengshuo, and starting with the world, focusing more on the theme of meeting kings and subjects, hoping that in such an era that can make great achievements, they can stand out and make meritorious achievements. This is an important theme of Qin and Han literature. It can be said that their creation is closely related to the great unified concept of "Spring and Autumn", and is closely related to the special political and cultural background of the Qin and Han Dynasties.
We know that since the Warring States, the style of raising soldiers has prevailed, and the four princes of the Warring States need not be said. At that time, the literati of the Qin Dynasty did not have certain rules. In the late Warring States period, the situation changed. Lü Buwei is from the Central Plains and should know more about various academics since the Warring States. He did not have his own opinions for his own selfish interests or the interests of a country like the four princes of the Warring States. On the contrary, he paid full attention to the disputes and fusion of the various factions of the Minoru Gakuen Palace, and was eclectic about various ideas. Therefore, the most remarkable in academic terms is the summary of the various schools of thought of the pre-Qin schools. While integrating the sayings of a hundred families, he particularly emphasized the importance of the character of "scholars". The "soldiers" he demanded should pay attention to the spiritual realm, be impartial and uncorruptive, be soft and firm, and be vain and realistic. This shows that after a long period of warring states disputes, people have become tired of the kind of disputes that lack the concept of right and wrong, and tend to have a strong demand for national unity and unity of purpose.
In the early years of the Western Han Dynasty, Liu Bang learned the lesson of the Qin Dynasty's power and foreign surnames, divided his sons, and made an alliance with the ministers: those who were not surnamed Liu but kings, the world was condemned. Local forces such as Wu, Chu, Liang, Huainan and other states also expanded their power, recruited scribes, expanded their influence, and gradually formed the atmosphere of the Warring States period. Among the sons of Gaozu Liu Bang, Liu Liu the Prince of Wu, Liu Jiao the Prince of Chu, Liu Fei the Prince of Qi, and Liu Chang the Prince of Huainan; Among the sons of Emperor Wen Liu Heng, the crown prince Liu Qi and Liu Wu the Prince of Liang; Among the sons of Emperor Jing, Liu De, the Prince of Hejian and Liu Yu the Prince of Lugong, all of whom did not open the museum and attracted the attention of the world. What is good at the top will be followed by the bottom. Ministers also honored the soldiers, such as The Marquis of Pingjin, Gongsun Hong, who regarded the cloth as the prime minister, and opened the East Pavilion and the Camp Guest House to recruit people from all over the world. Important literati of the early Western Han Dynasty, such as Zou Yang, Mei Cheng, Mei Gao, Sima Xiangru, Yang Sheng, Gongsun Wei, Lu Qiaoru, Ding Kuan, Han Anguo, and others, all served as aides in the local separatist forces, and the world changed, and they were called "think tanks"; During the Chengping period, it was just a literary rigger.
Emperor Wu of Han was well aware of this. He was not only a brilliant politician, but also an outstanding writer. He knew that the consolidation of power required culture to consolidate the soul. Therefore, he adopted a policy of both grace and grace for the literati and scholars. The most important measure was to enlist a car to take a ride into Beijing. Unfortunately, he died of old age and illness in the middle of the Road. But in any case, the death of Mei Cheng has important symbolic significance, it actually marks the gradual end of the entangled princely culture, marks the gradual end of the Huang Lao thought of doing nothing, marks the gradual end of the sense of distress in peace and danger, and also marks the Han Empire entering a new period of high ideological and cultural unity.
Under the guidance of the "great unification" concept of "Spring and Autumn", Qin and Han thinkers and writers conformed to the requirements of the times, actively and promisingly, and created cultural achievements belonging to their time.
In articles such as "Nanshu Father and Elder" and "Feng Zen Wen", Sima Xiangru talked about "Spring and Autumn" many times and profoundly understood the core value of "Great Unification" of "Spring and Autumn". His "Zi Fei Shang Lin Fu" compares the similarities and differences between the princes and the Son of Heaven, and ultimately comes down to the Son of Heaven and to unity. According to the historical records, after Sima Xiangru's death, his wife said to the people sent by the imperial court: "When Changqing was not dead, it was a book, and there were emissaries who came to ask for the book and played it." [83] This book is the Feng Zen Text, which raises the question of Feng Zen Taishan.
Yan Zhu was a famous literary scholar during the reign of Emperor Wu of the Han Dynasty, from Huiji. At the beginning of Emperor Wu's reign, in order to attract outstanding talents, special literary talents were specially designed. Yansuke took the opportunity to enter the upper echelons and get han wu's attention. Minyue's army attacked Dong'ou, and Dong'ou interceded. Some people advocated abandonment, believing that it was a problem between Minyue and Dong'ou, and had nothing to do with the central court. Yan Zhu had a unique vision, believing that he must support Dong'ou and solve the problem of stability in the border areas. Sima Xiangru and Yan Shu came from the border areas and showed a distinct political attitude in the face of major events concerning the integrity of the country, so they were valued by Emperor Wu.
Compared with Sima Xiangru and Yan Shu, Dong Zhongshu was not politically ambitious, and wrote "Scholars Do Not Meet Endowments" ("Art and Literature Category Gathering" 30), believing that villains are in charge and "rotate with the world". The author lamented that he was in a dilemma and was at a loss. He thought of Boyi and Shuqi's high escape from the world, and thought of Wu Zixu and Qu Yuan's death of Jiang Xin, who was bent on goodness and unwilling to compromise with the world. Famous texts such as "Zi Zhen", "Qiquan Ming", "Shuquan Ming", "Evil Circle", and "Evil Song" of the Tang Dynasty all originate from this. Despite this, he still conformed to the trend of history and put forward a series of proposals for safeguarding national unity.
Sima Qian also had lofty ambitions and admired the vertical and horizontal atmosphere since the Warring States, but in real life, he felt quite depressed, and also wrote a "Sorrowful Soldier Does Not Meet endowment", lamenting that life was not timely, Gu Ying existed alone, bent but did not extend, and beauty and evil were inseparable [84]. Nevertheless, he also "smelled Dong Sheng", based on "Spring and Autumn", saying: "Husband "Spring and Autumn", the way of the three kings of the Upper Ming Dynasty, the discipline of discerning personnel, don't be suspicious, know right and wrong, determine hesitation, good and evil, virtuous and unworthy, survive the country, inherit the world, make up for the abolition, and the great one of the royal way is also." Then, "the Six Classics of the Association of The Six Classics of the Association of The Six Classics of the Imperial Family, and the Miscellaneous Sayings of a Hundred Schools of Miscellaneous Sayings" [85], he painstakingly compiled a "Historical Record" of the changes between ancient and modern times at the time of the investigation of heaven and man, comprehensively and systematically outlining the genealogy of Chinese civilization since the Five Emperors. The great righteousness of "Spring and Autumn" can be seen at a glance. Therefore, Zhang Xuecheng's "Wenshi Tongyi Jing Xiexia" says: "Moving and consolidating the original era, this is the "Spring and Autumn" family study" [86], which is actually a gained view.
Dong Zhongshu and Sima Qian's "no encounters" in their political careers are about to be true. Their official positions are not high, their deeds are not obvious, and even the year of birth and death is unknown, but when their national strength is booming, this kind of "encounter" is once in a lifetime. In such an era of hard work and achievement, Dong Zhongshu wrote "Spring and Autumn Prosperity" to provide suggestions for the Han Empire to strengthen the centralization of power. Sima Qian's "Taishi Gongshu" historically proves that the Chinese nation is a carrier of civilization of homogeneity and symbiosis [87].
In the historical process of the Han Empire moving towards strength and prosperity, a generation of literary heroes represented by Dong Zhongshu, Sima Xiangru, Yan Zhu, and Sima Qian played an important role in cultural construction.
The first is to further standardize the written word and lay the foundation for China's cultural unification.
Han Gaozu's ancestor Liu Bang rose from the cloth, and his subordinates were also many outlaws and rogues. They didn't like Confucianism much, and even saw those wearing Confucian crowns, and took off their hats and drowned in them. That is, after the emperor took the throne, the group of courtiers competed for merit and made a lot of noise, and Liu Bang could only ask his uncle Sun Tong to come out and formulate etiquette, so that he knew the emperor's preciousness, and thus knew the importance of knowledge. Volume 10 of the "Guwenyuan" contains Han Gaozu's "Prince of hand edicts", and he has a lot of regrets about his learning of no techniques. As a chancellor, Xiao He formulated a literacy and writing system at the beginning of the Han Empire, which more or less reflected Liu Bang's desire for culture. Xiao He stipulated: If you can satirize a book of more than 9,000 words, you must be history. He also tried to use the six bodies [88], and those with excellent results could be Shangshu and Yushi. Officials who write a letter, whether it is correct or not, are to be impeached. The Book of Han records that Shi Fen wrote the word "horse" less than one stroke, and was so frightened that he even thought that he was going to be "condemned to death". This shows the deterrent power of the law at that time.
During the Spring and Autumn Period and the Warring States Period, the writing of various countries was not uniform. Even in the very close princely states, the writing is not the same, for example, the Laiyang clay pot found in Laiyang, Shandong, is different from Zou and Lu; Even between Zou and Lu, close at hand, there is a difference between its pottery and the Yi inscription of the lu instrument. Qin used Xiaohuan as a unified font, Cheng Xiang Lisi's "Cangjie Chapter", ZhongcheFu Ling Zhao Gao's "Ye Li Chapter" and Taishi Ling Hu Mujing's "Erudite Chapter" and other philological works all used XiaoHuan as the standard, which played a crucial role in the cultural unification at that time and the development of Han Dynasty culture.
From the preface to the "Book of Han and Yiwen zhi", it is known that the three books of "Cangjie Chapter", "Ye Li Chapter", and "Erudite Chapter" were circulated in the early years of the Western Han Dynasty, and some people also combined the three books into one book and transformed them into one of the basic teaching materials for readers of the two Han Dynasties. Xu Shennai of the Eastern Han Dynasty summarized the "Six Books" theory of interpreting texts since the Warring States period, and wrote "Explanation of Characters in Speaking Texts" by combining them. Fourteen chapters of the whole book, one narrative, are divided into 540 parts according to the shape of the characters and the partial structure, each of which is headed by a common character, preserving most of the pre-Qin fonts and pre-Han script exhortations, so that the original chaotic and categorical characters have a way of categorizing. This is the most important contribution made by the Qin and Han literati to the unification of China. In the past hundred years, among the Han Jian found in the northwest frontier, there are often books such as "Cangjie Chapter" and "Urgent Chapter", indicating that Tongmeng reading materials are very popular in the local area.
The second is to organize books and welcome the arrival of cultural climax.
Since the Qin and Han dynasties, the imperial government has attached great importance to book collection, and when Liu Bang, the ancestor of Han Gaozu, first attacked Xianyang, Xiao He took the lead in collecting the qin dynasty's law books. During the reign of Emperor Wu of the Han Dynasty, he ordered the collection of books from all over the country. In the third year of the Han Dynasty Emperor Heping (26 BC), he ordered the Gurudwara Chen Nong to go to the place to collect the suicide note. The number of books in the state is increasing day by day, and there is a situation of "books accumulating like hills and mountains", but it also brings inconvenience to preservation, circulation and reading, and it is urgent to classify and sort them. Therefore, The Hancheng Emperor ordered Liu Xiang to lead China's first large-scale book collation work at the Tianlu Pavilion of the Royal Library. After each book was completed, Liu Xiang attached a narrative, and finally copied each narrative together in another copy, called the "Beilu", which was twenty volumes. The Bielu is the first detailed bibliographic compendium in China, which systematically summarizes the academic development since the pre-Qin Dynasty and has had a profound impact on later generations of bibliography.
On the basis of Liu Xiang's "Beilu", Liu Xin compiled the "Seven Strategies", which divided the books of the time into six categories, namely, JiLuo, LiuYiluo, Zhuziluo, Poetry Fuluo, Bingshu Strategy, Numerology Strategy, and Fang Shu Strategy. "Slightly" originally means a boundary domain, which here refers to a category. The Six Arts Include Nine Items, including Yi, Shu, Poetry, Li, Le, Spring and Autumn, Analects, Filial Piety and Primary School; Zhuziluo includes Ten Eyes of Confucianism, Taoism, Yin and Yang, Law, Ming, Ink, Zongheng, Miscellaneous, Nong, and Novels; The military book includes four items: military power strategy, military situation, soldier yin and yang, and soldier skill; Numerology includes six items such as astronomy, almanac, five elements, yarrow turtle, miscellaneous occupation, and morphology; The strategy includes the four eyes of the Medical Classic, the Scripture, the Immortal, and the Fang Zhong; Poetry includes song poems, Qu Yuanfu, Lu Jiafu, Sun Qingfu, Miscellaneous Fu, etc. This classification of bibliographies has become the basic paradigm for the collation and research of ancient Chinese books.[90]
The third is to create rhetoric, making it one of the most popular styles.
Some philological works circulated in the Han Dynasty mostly used rhymes, such as "Fan General Chapter" and "Urgent Chapter", which were mostly seven-sentence forms, which may be convenient for memorization. The rhetorical creations of Sima Xiangru, Yang Xiong and others, when describing objects and images, are mostly similar to each other, similar to a "Erya". There are also words, which also have the role of geography textbooks, and there is truth in the virtual. This characteristic of Han Fu is considered by the detractors to be "difficult and easy to say"[91], while the Yang people believe that it is a unique way to disseminate knowledge of literature. The Ming Dynasty ancient writers called "Wenbi Qinhan", and the biggest feature of Qin and Han articles, especially application articles, is that the words are carefully considered and the sentences are scrutinized, which may be related to this practical function.
Not only that, sima Xiangru further established the basic character of Dafu on the basis of the creation of his predecessors, one is that the content is complex, all-encompassing, and has a naturalistic color; The second is the southeast, southwest, and northwest, from ancient times to the present, which can be described as boundless time and space; Third, the rhetoric is difficult and profound, the brilliance is flying, and it has a majestic atmosphere. In the minds of ancient literati, rhetoric is not only desk literature, nor is it simply a text that entertains guests, it can fully display the talents of individuals, the will of the country, and the characteristics of the times. Therefore, during the Han and Tang Dynasties, the quality of rhetoric creation was an important indicator of the level of a literary talent. It has become a common practice to put the dictionary first in the collections of literature, literary anthologies, and even personal anthologies.
The fourth is the creation of the Lefu, which renders the authority of the empire and the legitimacy of the ruling through the liturgical music system.
After Qin Shi Huang unified the Six Kingdoms, he toured the world and asked Li Si to write seven hymns, which were carved on stone, hoping to pass on for a long time. In addition, Qin Shi Huang also established the Music House, which strengthened the narrative of history by playing ritual music. From the records of Du You's "General Code" of the Tang Dynasty, it is known that in the Qin and Han Dynasties,
There are two official positions in charge of music, one is Theraku and the other is the Music House, each with its own division of labor, and the Taile is in charge of the traditional sacrificial music, which is in charge of the Chang Administration; Lefu was in charge of the folk music of the time and was under the supervision of Shaofu.
The "Spring and Autumn Prosperity and Suburban Righteousness" says: "Suburban righteousness, the law of "Spring and Autumn", the king's year is one sacrifice in the suburbs, and the fourth sacrifice is in the Zongmiao Temple." [93] In this context, suburban temple songs became even more important and became a national liturgical category. The Spring and Autumn Fanlu Tiandao Shi says: "Fu Li, the physical and anti-disorder person also." [94] Sima Xiangru co-authored the nineteen chapters of the Suburban Song, which is also a work of physical feelings. Although these poems are not temporary works, the author is not a single person, most of them are created by literati. There are also some "songs and poems" collected from the people and also sung, so as to understand the current politics and observe the people's feelings. The establishment of the Qin han lefu system played an important role in maintaining centralized power.
In the sixth year of the Yuan Dynasty (117 BC), Sima Xiangru died, and Emperor Wu of Han obtained the Feng Zen Text from his home. Six years later, the first sacrifice was made to the soil, with Yale. Subsequently, Emperor Wu sent troops to quell the Rebellion in South Vietnam and placed nine counties; He also sent Li Xi and others to quell the rebellion in the Western Qiang, and initially set up the four counties of Hexi to ensure the smoothness of economic, trade, and cultural exchanges between China and the West. In the southwest, the five counties of Wudu, Muke, Yuejiao, Shenli, and Wenshan were established. Emperor Wu, believing that his merits were high, asked his subordinates and decided to implement Sima Xiangru's proposal to seal Zen.[96] In 110 BC, when Emperor Wu of Han ascended the throne for thirty years, he made his own rituals and officially sealed Mount Taishan. At the same time, Emperor Wu of the Han Dynasty also greatly promoted the temples of heaven and earth, ordered the Qunchen to compose poems, Li Yannian as a new voice, the suburban shrine began to use music and dance, and the scholar dafu began to start, which took October as the first year of the Yuan Feng. Since then, the Han Empire has entered its heyday.
[1] The Book of the Later Han Dynasty and the Imperial Chronicle notes: "In the first year of Emperor Wu's reign, Dong Zhongshu initially opened his proposal, and zhaojun guoju held one filial piety and one person each. (Book of the Later Han Dynasty, vol. IV, Beijing: Zhonghua Bookstore, 1965, p. 180) The number of counties and states examined is shown in Volume 13 of the General Code. Zizhi Tongjian, vol. 17, is "from Dong Zhongshu's words" (Beijing: Zhonghua Bookstore, 1956, pp. 576-577). The Beitang Shuqian quotes the Han Guanyi: "Filial piety, the ancient tribute, the qi confucian jiake is also said." "Filial piety is not fifty years old, first try to play the note, the first test to do things, not the meaning of the test." (Yu Shinan: Beitang Shuqian, vol. 79, Tianjin: Tianjin Ancient Books Publishing House, 1988, p. 324)
[2] Book of Han, vol. 56, "The Biography of Dong Zhongshu", Beijing: Zhonghua Bookstore, 1962, p. 2523.
[3] Book of Han, vol. 56, Biography of Dong Zhongshu, p. 2523.
[4] Spring and Autumn Ram Commentary, Vol. 1, Ruan Yuan Proofreading: Thirteen Commentaries on the Thirteen Classics, Vol. II, Beijing: Zhonghua Bookstore, 1980, p. 2196.
[5] Chen Hui, "Shangshu Hongfan and the Ram's "Great Unification" Thought", Journal of Yunnan University (Social Sciences Edition), No. 6, 2020.
[6] Spring and Autumn Ram Commentary, Vol. 1, Ruan Yuan Proofreading: Thirteen Commentaries on the Thirteen Classics, vol. II, p. 2196.
[7] Su Bingqi, "On the Archaeology of "Jin Culture"", Shanxi Provincial Institute of Archaeology, ed., Sanjin Archaeology, Vol. 1, Taiyuan: Shanxi People's Publishing House, 1994, pp. 1-9.
[8] History, vol. 67, Beijing: Zhonghua Bookstore, 1959, p. 2203.
[9] The Book of Han and Yiwen zhi contains thirty-two works of plums, which have been extinct. The Book of Jin and the Chronicle of Criminal Law are called the Six Chapters of the Book of Law. The laws after the Qin and Han Dynasties were all based on the Fa Jing.
[10] Historia, vol. 70, p. 2304.
[11] Wang Liqi's Annotations: Annotations on the Salt and Iron Treatise, Vol. II, The New Compilation of Zhuzi Integration, Beijing: Zhonghua Bookstore, 1992, pp. 95-96.
[12] Historia, vol. 47, p. 1910.
[13] Records of History, vol. VII, Xiang Yu Benji, p. 300.
[14] For details, see Liu Yuejin, "Releasing Qi Qi", Literature, No. 1, 2008.
[15] For details, see Liu Yuejin, "Jia Yi Saw The Book Of Speculation", Journal of Nanjing Normal University (Social Science Edition), No. 4, 2008.
[16] Book of Han, vol. 39, Biography of Xiao He Cao, p. 2019.
[17] Zhu Yixin's "Answers to questions from the Innocence Hall": "The Old Book has the most useful effect, but it shows people that if they are powerless, if they are in their cages without realizing it, and open up the habit of power and deception in future generations, it is a heresy." (Zhu Yixin, Lü Hongru and Zhang Changfadian School: Answers to Questions from innocence hall, volume 2, Beijing: Zhonghua Bookstore, 2000, p. 81)
[18] See Liu Yuejin, "Lu Xue" Solution," Qilu Academic Journal, No. 1, 2008.
[19] History, vol. 99, Biography of Liu Jingshu Sun Tonglie, p. 2723.
[20] Lu Jia, Wang Liqi Proofreading Notes: Annotations on The New Language, Beijing: Zhonghua Bookstore, 1986, p. 59.
[21] Book of Han, vol. 56, Biography of Dong Zhongshu, p. 2504.
[22] Dong Zhongshu, Spring and Autumn Dew, vol. 5, Shanghai: Shanghai Ancient Books Publishing House, 1989, p. 33.
[23] Dong Zhongshu: Spring and Autumn Dew, vol. VI, p. 35.
[24] Book of Han, vol. 56, Biography of Dong Zhongshu, p. 2505.
[25] Preface to the Spring and Autumn Ram Commentary, Ruan Yuan's Proofreading: Commentary on the Thirteen Classics, vol. II, p. 2190.
[26] Duan Xizhong's "Spring and Autumn Ram Studies Lecture" (Spring and Autumn Ram Studies) Chapter 1 of the Introduction: "According to the "Biography of the Ram" written by Zhu Shuai when Emperor Jing was in the jing dynasty, his testimony was mourned for three years by 'Ji Sun Shi, Shu Sun Zhou Qiu Shuai Shi Cheng Kaiyang', "Zuo Shi Chunqiu" Kaiyang as Qiyang, "Ram" as kaiyang, just for Emperor Jingzhi also. (Duan Xizhong: Lectures on the Study of rams in the Spring and Autumn Period, Nanjing: Nanjing Normal University Press, 2002, p. 9)
[27] Dong Zhongshu: Spring and Autumn Dew, vol. III, p. 24.
[28] Dong Zhongshu: Spring and Autumn Dew, vol. II, p. 15.
[29] Dong Zhongshu: Spring and Autumn Dew, vol. IX, pp. 56-57.
[30] The Book of Rites and Justice, vol. 63, Nguyen Yuan School Inscription: Commentary on the Thirteen Classics, vol. II, p. 1695.
[31] Book of Han, vol. 72, Biography of Wang Ji, p. 3063.
[32] Dong Zhongshu: Spring and Autumn Dew, vol. VII, p. 42.
[33] Preface to the Spring and Autumn Ram Commentary, Ruan Yuan Proofreading: Commentary on the Thirteen Classics, vol. II, p. 2196.
[34] Dong Zhongshu: Spring and Autumn Dew, vol. VI, p. 42.
[35] Dong Zhongshu: Spring and Autumn Dew, vol. VI, p. 39.
[36] Spring and Autumn Ram Commentaries, vol. 28, Ruan Yuan, Engraving: Thirteen Commentaries on the Thirteen Classics, vol. II, pp. 2353-2354.
[37] Dong Zhongshu: Spring and Autumn Dew, vol. 1, p. 10.
[38] Book of Han, vol. 56, Biography of Dong Zhongshu, pp. 2501-2502.
[39] Dong Zhongshu: Spring and Autumn Dew, vol. VII, p. 41.
[40] Dong Zhongshu: Spring and Autumn Dew, vol. 10, p. 59.
[41] Dong Zhongshu: Spring and Autumn Dew, vol. III, p. 19.
[42] Ouyang Xiu: "The Theory of Original Orthodoxy", The Complete Works of Ouyang Xiu, vol. 16, Beijing: Zhonghua Bookstore, 2001, p. 276.
[43] Ouyang Xiu: "The Theory of Original Orthodoxy", The Complete Works of Ouyang Xiu, vol. 16, p. 276.
[44] Liang Qichao: "On Orthodoxy", Collected Works of the Drinking Ice Room, No. 9, Shanghai: Shanghai Zhonghua Bookstore, 1932, p. 20.
[45] Dong Zhongshu: Spring and Autumn Dew, vol. III, p. 23.
[46] Book of Han, vol. 56, Biography of Dong Zhongshu, p. 2515.
[47] Dong Zhongshu: Spring and Autumn Dew, vol. VI, p. 35.
[48] Book of Han, vol. 56, Biography of Dong Zhongshu, p. 2502.
[49] Dong Zhongshu: Spring and Autumn Dew, vol. V, p. 33.
[50] Dong Zhongshu: Spring and Autumn Dew, vol. VI, p. 35.
[51] Dong Zhongshu: Spring and Autumn Dew, vol. IV, p. 25.
[52] Dong Zhongshu: Spring and Autumn Dew, vol. 1, p. 12.
[53] Book of Han, vol. 51, Biography of Lu Wenshu, p. 2369.
[54] Book of Han, vol. 56, Biography of Dong Zhongshu, p. 2498.
[55] Dong Zhongshu: Spring and Autumn Dew, vol. VIII, p. 54. (The Book of Han and the Biography of Kong Guang: "The subject wenshi, the heavenly left and the king, so the disaster is seen, and it is necessary to accuse it and change it.") If there is no fear, and there is a plug, and if it is neglected, then the punishment will be increased, and it will be necessary. "Gu Yong's Biography": "When the subjects heard of the disaster, the Emperor heaven accused the people of the transgressions of the king, and the father's admonition was strict." Fear of reform, then misfortune and blessing; Suddenly, if it is simple, the punishment will not be removed. (Ban Guzhuo, Yan Shigu Notes: Book of Han, vol. 81, vol. 85, pp. 33-59, p. 3450)
[56] Dong Zhongshu: Spring and Autumn Dew, vol. IV, p. 25.
[57] Dong Zhongshu: Spring and Autumn Dew, vol. 11, p. 65.
[58] Historia, vol. 14, Chronology of the Twelve Princes, p. 509.
[59] Spring and Autumn Ram Commentary, vol. 10, Ruan Yuan Proofread: Commentary on the Thirteen Classics, vol. II, p. 2249.
[60] Mencius Commentary, Ruan Yuan, Reprinted by Ruan Yuan, Vol. 2, Beijing: Zhonghua Bookstore, 1980, pp. 27-35.
[61] Fang Xuanling's Note: Pipes, vol. 10, Shanghai: Shanghai Ancient Books Publishing House, 1989, pp. 102-103.
[62] Yang Liang's note: Xunzi, vol. 3, Shanghai: Shanghai Ancient Books Publishing House, 1989, p. 29.
[63] Lü Buwei: Lü's Spring and Autumn, vol. 17, Shanghai: Shanghai Ancient Books Publishing House, 1989, p. 151.
[64] Historia, vol. 87, Biography of Lislie, p. 2540.
[65] Jia Yi, Jia Yi's New Book, vol. 4, Shanghai: Shanghai Ancient Books Publishing House, 1989, p. 30.
[66] Jia Yi: The New Book of Jia Yi, vol. IV, p. 33.
[67] Dong Zhongshu: Spring and Autumn Dew, vol. IV, p. 25.
[68] Dong Zhongshu: Spring and Autumn Dew, vol. 5, p. 33.
[69] Jia Yi: The New Book of Jia Yi, vol. II, p. 17.
[70] Dong Zhongshu: Spring and Autumn Dew, vol. VIII, p. 48.
[71] The thirty volumes of Hu Anguo's "Spring and Autumn Biography" emphasize the meaning of "revenge", which obviously felt the political situation in the early years of the Southern Song Dynasty, so the Qing dynasty You Tong said that this book was "Song's 'Spring and Autumn', non-Lu's 'Spring and Autumn'". This is a common way for later generations to interpret "Spring and Autumn".
[72] Spring and Autumn Ram Commentaries, vol. 10, Ruan Yuan's proofreading: Commentary on the Thirteen Classics, vol. 2, p. 2249.
[73] Dong Zhongshu: Spring and Autumn Dew, vol. III, p. 23.
[74] This is amply demonstrated by the excavation of the Tomb of the King of Nanyue in the 1980s with a large number of precious artifacts unearthed. See Li Linna, ed., Treasures of South Vietnam, Beijing: Zhonghua Bookstore, 2002.
[75] Dong Zhongshu: Spring and Autumn Dew, vol. IV, p. 27.
[76] Book of Han, vol. 61, Biography of Zhang Qian and Li Guangli, p. 2687.
[77] Dong Zhongshu: Spring and Autumn Dew, vol. 1, p. 9.
[78] See Liu Yuejin, "The Establishment of the Four Counties of Hexi and the Prosperity of Northwest Literature," Literary Review, No. 5, 2008.
[79] Book of Han, vol. 64, Biography of Jia Donation, p. 2832.
[80] Book of Han, vol. 94, Biography of the Xiongnu, p. 3776.
[81] Kang Youwei: "New Study of Pseudo-Scripture Examination", vol. 10, Changchun: Jilin Publishing House, 2017, p. 167.
[82] Book of Han, vol. 30, Yiwen Zhi, p. 1701.
[83] Records of History, vol. 117, Biography of Sima Xiangru, p. 3063. See also Liu Yuejin, "The Sub-Chapters, Creation Time and Significance of "Zi Xuan Fu" and "Shanglin Fu"", Wenshi, No. 2, 2008.
[84] Five hundred years later, Tao Yuanming also had "Feeling The Soldier Does Not Meet the Endowment", the preface said that he read the works of Dong Zhongshu and Sima Qian, and sighed with sorrow, lamenting that the true wind had passed away, the great false Sixing, the righteous and clean man, at a loss, and still expressed the same feelings.
[85] Shi Ji, vol. 130, "Self-Introduction to the Taishi Gongshu", pp. 3297, 3319-3320.
[86] Zhang Xuecheng, Ye Ying's Annotations: Notes on the History of Literature and History, Beijing: Zhonghua Bookstore, 2017, p. 131.
[87] For Sima Qian's life deeds, see Liu Yuejin, "The Absolute Singing of Historians, the Departure of No Rhyme" ——— A Synthesis of Sima Qian and His "History"," Academic Exchange, No. 5, 2020.
[88] The so-called six-body refers to the ancient script, the qi character, the seal book, the lishu, the miao seal, and the worm book.
[89] Book of Han, vol. 46, Shi Fenchuan, p. 2196.
[90] See Liu Yuejin, "On the Literary Achievements and Academic Contributions of Liu Xiang and Liu Xin's Fathers and Sons", Journal of Jiangsu Normal University, No. 3, 2020. See also Liu Yuejin, "Bibliography and Contemporary Chinese Academic Research", Journal of Data and Literature, No. 4, 2020.
[91] Su Shi commented on Yang Xiong's Fa Yan and Tai Xuan, ed. Wu Boxiong, ed., Selected General Bibliographies of the Four Libraries, vol. 91, Nanjing: Phoenix Publishing House, 2015, p. 256.
[92] In 1976, a Qin dynasty chime was excavated near the tomb of Qin Shi Huang in Lintong County, Shaanxi Province, with the words "Lefu" inscribed on it. See Kou Xiaoxin's "Qin Han Le Fu Kao Luo——— From the Qin Le Fu Chimes Unearthed from the Mausoleum of Qin Shi Huang (Journal of Shaanxi Normal University [Philosophy and Social Science Edition], No. 1, 1978), Yuan Zhongyi's "Three Miscellaneous Examinations of Jin Wen and Tao Wen in the Qin Dynasty" (Archaeology and Cultural Relics)
1982, No. 4) and other articles.
[93] Dong Zhongshu: Spring and Autumn Dew, vol. 15, p. 82.
[94] Dong Zhongshu: Spring and Autumn Dew, vol. 17, p. 99.
[95] The Book of History and Music: "Nineteen chapters have been written on the throne. Ordering li yannian to be a servant in order of his voice, he was made a lieutenant of the co-law. The people who have learned the scriptures cannot know their own words, but they all gather the five classics and study and read them together, but they can inform them of their meaning, the text of Dorya. The Han family often uses the Xin Ancestral Temple Taiyi Ganquan on the first lunar month to the evening shrine and ends at dawn. Meteors often pass on the altar. Seventy men and seventy men and women sang. Spring song Qingyang, summer song Zhu Ming, autumn song Xi Wei, winter song Xuan Meditation. (Historia, vol. 24, pp. 1167-1168) These four poems are found in chapter 19. Only "Xi Wei" has a different text, as "Xi Xian". For details, see the explanation of the "Suburban Temple Song Lyrics and Hanjiao Ancestral Songs" in Volume 1 of the Lefu Poetry Collection (Guo Maoqian, ed., Lefu Poetry Collection, vol. 1, Beijing: Zhonghua Bookstore, 2017, p. 13).
[96] The Book of Han and Yiwen Zhi (汉書 Yiwen Zhi) (Hanshu Yiwen zhi) wrote the nineteenth article of the Fengchan Discussion, with a note: "Emperor Wu shiye. (Book of Han, vol. 30, p. 1709)
Source: WenShizhe, No. 3, 2021
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