【張永祥】漢代社會政一包養價格治思惟的整合與變遷

The Han Dynasty is an era that focuses on thinking, precipitation and integration. In the academic thinking level, this precipitation and integration show that each school can achieve strengths, weaknesses, and perfect oneself; in the social and political thinking level, it is that each school can actively rely on national political power and strive to focus on one hundred school thinking.

The development of social political thinking in the Han Dynasty is as honest as the friend Lan said: “Qin Huang and Li Luren. This private learning is the first step in unified thinking. Hanwu and Dong Zhongshu dismantled all schools of thought, which is the second step in unified thinking.” In this, “Confucianism combines morality and customs” is the main theme of the development of social political thinking in the Han Dynasty. It gave the Western Han Dynasty sufficient social civilization resources and ideological resources to build a “ethical-oriented society”.

The establishment of this social form actually made it possible to replace Huang Lao’s thoughts during the reign of Emperor Hanwu of Emperor Han, and for the first time established the leading authority of Confucianism within the “national” model.

1. The prosperity of Huang Lao’s school and the transformation of Confucian social political thinking

At the beginning of Han, the whole country was full of prosperity and Liu Bang had to implement the policy of rest and rest. But this does not mean that Liu Bang has accepted the art of Mr. Huang, and it is even more impossible to explain that Mr. Huang’s thoughts have begun to win the lead position.

Although many scholars pointed out that Zhang Liang, Chen Ping, Cao Ying and others all pursue the Huang Lao thoughts, and they are all trustworthy of Liu Bang and have a great influence on Liu Bang, but judging from the social environment and Liu Bang’s own temperament, Liu Bang could not even care about the question of thinking at that time, for fear of not wanting to talk.

The rise of Huang Lao in the Han Dynasty was not until the period when Emperor Liu Ying of Hanhui and Emperor Liu Ying of the Later reign of the country. “Historical Records·The Body of Empress Dowager Mug” reads: “When Xiaohui was high, the people suffered from the suffering of fighting in the country, and the king and his ministers wanted to rest without any effort.”

“Han Shu·Cao Guijie” reads: “I went to the same place and went to seventy cities. The whole country was initially determined that King Mohui was rich in his age, so he summoned the elders and teachers to gather together to gather together. Therefore, the scholars of Qi were hundreds of different words, and they were different. I don’t know what is determined.

I heard that there was a Duke of Li in the west of the glorious palace, and he was good at managing Huang Lao’s words, and asked someone to ask for it. After seeing Duke of Li, Duke of Li was expensive, calm and peaceful, and was self-determinate. I recommended this type of statement. I went to the main hall and left the Duke of Li. The treatment was done by Huang Lao, so I used the nine years of Qi’s country to gather, and was called the “Qian Xiang”. “

“Book·Jijizhi” reads: “From Emperor Huang, the sages and philosophers, the Tao that they speak of was passed down to the person, and there was no teacher in the world. At Han, Cao Ying began to say that Duke Wei could speak of Huang Lao, and Emperor Wen was the emperor of Wen.” “Historical Records·Scholars” reads: “When they were filial and Jing, they did not serve as Confucians. The Empress Dowager Wen liked Huang Lao’s arts, so Doctor Zhu was appointed as an official to ask those who had not made any progress.”

From history, Cao Ying was the first Prime Minister of Han who was able to dominate Huang Lao’s mind and had no intention of management, and was also the first person to introduce Huang Lao’s thoughts to the Western Han Palace. Emperor Hui, Empress Han, and Emperor Wen all began to accept Huang Lao’s thoughts under the influence of Cao Ying; Empress Dowager Wen had no clear texts about Huang Lao’s respect for Huang Lao’s history, but judging from her birth history, her father was a wise man, and she herself was a maid who had been valued by Empress Han and praised by Emperor Liu Heng. Her secret to Huang Lao seemed to have some causal relationship with her father and Empress. Brand meaning

(Cao Xiang)

The Emperor Liu of Hanjing loves to rejoice in the thoughts of Mr. Huang, obviously because he is influenced by his parents. In this way, in the sixty years since the founding of Western Han Dynasty, the internal contradictions of the rise of Huang Lao’s academic militaries are not only a targeted demand for social form development, but also related to the preferences of the supreme rulers.

The study of Huang Lao comes from Jixia Academy and is a school with openness and thoughts. They were extremely useful in the world, just relying on the name of Emperor Huang to reform the old school, and actively integrating the ideas of the Hundred Schools for my use. When summarizing the main points of the six schools, Sima said that Huang Lao’s learning “because the greatness of Yin and Yang, the goodness of Confucianism and Mohism, the key to summarizing the names and laws, the transformation of things and the transformation of customs and practices, there is nothing wrong with that.”

However, Huang Lao’s learning has a side-heavy emphasis on the integration of the thinking of hundreds of schools, and this side-heavy focus is the Legalists. The first chapter of “The Four Books of Emperor Huang” was wise and said, “The Tao produces law. Law is (quoted) and is clear, and it is clear that it is a confusing. Therefore, those who practice Tao have the law and dare not violate it, and those who establish the law and dare not destroy it.”