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【Liu Hongqiang】Dong Zhongshu and Han Dynasty’s “Year” view from the perspective of mutual origin and flow
Author: Liu Hongqiang
Source: “Hengshui College News” 2019 Issue 6
Time: Confucius was in the 2570th year of the 11th month of Jihai, Guiyou
� style=””>Author’s introduction:Liu Hongchang (1986-), male, from Linyi, Shandong, was from the Marxist School of the Qing Dynasty, assistant researcher, and doctoral in history.
Abstract: The study of “Year” in Xihan has the following characteristics: the deification of Confucius’ “Year” was used to serve the legal principles of Han Dynasty politics; the use of “Year” in the past is to provide blue diagrams and specific guidance for Han Dynasty politics and restructuring; “Year” is circulated as history, providing more mature paradigms and examples for historical books in later generations. By studying and discussing the study and historical view of the Han people represented by Dong Zhongshu in the form of source and flow proposed by Zhang Xuecheng, analyzing the characteristics of his academic thinking and discovering that Zhang Xuecheng’s carefulness and double attention to the historical meaning of “Year” or “Year” school”, Han Confucian’s understanding of “Year” in the world” has a strong Confucian politicization color, and its academic form and political form are closely linked.
Keywords: Dong Zhongshu; “Year”; Chapters of the Secret; Sources and Streams; Han Ru
After the writing of “Year”, Confucius was born and gradually formed a clear version of “Year” during the transmission process. “Han Book·Archives” has written five books: “Gongyang”, “Guliangzhi”, “Zhouzhi”, “Zhouzhi”, and “Zhouzhi”. Among them, “Zhouzhi has no teacher, and “Zhouzhi has no books”[1]. The important part of the spread of the two Han dynasties is “Gongyangzhi”, “Guliangzhi” and “Zhouzhi”. According to the views of Pi Xirui, a scholar in the Qing Dynasty, the Han Dynasty was the “high-spirited era” and the “high-spirited era” [1]. The interpretation paradigms of later generations have corresponding conditions in the two Han Dynasties. According to the examination of Hong Mei, a scholar in the Song Dynasty, “Gongyang Biography” was prosperous after Emperor Jing, and was first established as a scholar. Gongsun Hong and Dong Zhongshu both managed “Gongyang”; “Guliang Biography” was prosperous during Emperor Xuan, Liu Xiang studied “Guliang”; “Zuoji” was not obvious in the Western Han Dynasty, although he was awarded the King of Hejie. Liu Xin and others valued it, but they opposed it as official doctors, and believed that “Zuo did not publish “Year”” [2] 406-408; after Emperor Zhang of Donghan ordered Ja Kui to conduct a trial on “Zuo Zhu”, “Zuo Zhu” was very excited, and the two “Gongyang Zhu” and “Guliang” were passed down to Lingyi[2].
According to the comprehensive study of Na, the Western Han Dynasty “Year” has the following characteristics:
First, he deified Confucius’ “Year” to serve the Han Dynasty’s politics in accordance with the legal principles. The Emperor Liu Bang of the founding of Western Han Dynasty was born from the people. In the eyes of the times, after the country and the Xia, Shang, Zhou and other dynasties became sacred kings, and had many generations of people’s differences.Bili does not seem to have deep roots. It seems that people who are still in the period of the feudal system to the county county system have changed their rules and regulations, which is also a reason for the emergence of “re-authorization” in the middle and late periods of Xihan. Under this situation, people kept trying to use Fu Rui and beautify and accompany the book to accompany them. Confucius used the deification of Liu’s family to teach the mission to heaven, and to protect the Han Dynasty, which was born in a non-nutrient tribe in accordance with the laws and regulations. The authoritative and regardless of the words “Duanmen’s destiny” in the books, there is also a saying that the Han Dynasty grants destiny is sometimes given in the two Han Dynasty’s “Gongyang” family descriptions. The “Gongyang Scholar” in Western Han Dynasty regarded Confucius as “King Su” and regarded Lu Ai’s “Shizhao Hunting the Lin” in the 14th year of Duke Lu Ai as a Fu Rui made by Confucius by heaven. Dong Zhongshu believed that:
If there is something that cannot be achieved by force and is self-reliant, it is the talisman of the sacred man who can be given the destiny. Then, it depends on whether the “Year” is correct or not, and then it is clear about the meaning of reform. The whole is about the emperor, but it is to increase the worries of the whole country and eliminate the troubles of the whole country. And if you want to understand the Five Emperors and the Three Kings above, you can understand the way of the hundred kings and end the heavens. [3]157-158
When annotating “Mencius” that “the meaning of “Qiu Qi” was taken away”, Zhao Qi pointed out:
Confucius took it away himself, thinking that it was the king of Su. Confucius’ ministers did not accept the orders of the king and made them privately, so they said lyrics, which is also the sage of saints. [4]
He Xiu explained the “West Hunting to the Lin” in “Gongyang” and said it more “links and rings”:
The Fuzisu case records, and knew that the Shu surnamed Liu Ji was in the contemporary Zhou Dynasty. Those who saw the firewood picking were attracted to the Lin, and knew that it was the result. What? Lin means wood essence. The firewood is the meaning of common people burning fire. The Red Emperor would have been in charge of Zhou in his position in the past, so the Lin was the one who picked firewood. Those who hunt in the west storage the amount of gold, which comes from the king of Dongfang to the west, and the gold symbol of Dongmao in the west. Those who say that the gains are from the sword and sword, and those who have won the whole country with their soldiers. If you don’t have the earth, the whole country will be different. First, the katy is in the winter and the comet is in the new sign of the golden essence. The Master knew that the six countries would have fought against each other, and the Qin and the dying of blood and bleeding away the bones. Then Liu was the emperor, and the enemy was close to the enemy for a long time, so he cried.
The Ram scholars represented by He Xiu have built a political myth about the origin of the Han Dynasty. “XizhaoSweetheart Baobabaobaobaobao Network” is the main circle in this mythology system. In He Xiu’s view, after the Qilin, which symbolized the king’s position, was obtained by the woodcutter in the East, Confucius predicted that after the Zhou Dynasty, the Liu family would win the whole country with swords, and the route was from east to west. By raising the “West-Seeing Soul” and ageThe combination of the later transformation and Liu Bang’s history of competing with the Huaxia, He Xiu gave “Year” a political nature. He Xiu believed that Confucius not only foresaw the revival of Qin and Han, but was not satisfied with staying in “Zu Shun, Wu Zhang, Wen Wu” and “saying but not doing”, and doing things without a king’s position. “The emperor, retreated to the marquis, and interrogated the officials to achieve the affairs of the king” [5] 3297, and with the help of the creation of “Year” “to make the law of Emperor Han”:
Confucius saw that the political situation was declining, and the way of literature and martial arts was destined, and he also saw that the Liu family was in a state of revival, so he calmed down the destiny of heaven and to control theLong-term care《Year》》. It is necessary to know that Confucius wrote “Year” to teach Han. [6]3
He Xiu is a major student in “The Ram” in Donghan, and this statement is based on the Western Han Dynasty or the “The Ram” teacher. Through the deification and affiliation of Confucius’ “Year” by later Confucians, “Year” has the most important effect of becoming the “Emperor’s Learning” in Han Dynasty, and the fairness and justice of Han Dynasty were proved.
This atmosphere even affected the “Zuo Zhuan” by the literary and literary writers. Out of political needs, later Confucians “destroy their private books and make changes to “Zuo Zhuan”[7]98. The modern Tang Wugong conjured Wang Zuyu’s explanation of “Reading Zuo Quasi” pointed out: “In the Western Han Dynasty, Gongyang was first established as a schol
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