What happened to Confucianism in the Han Dynasty?

Confucianism is the feudal orthodoxy since the Western Zhou Dynasty. Confucius revised the Six Classics and called his disciples to give lectures, which not only created a whole set of ideological system, but also trained a large number of Confucian communicators. After the death of Confucius, the status of Confucianism continued to rise. Confucianism and Mohism in the Warring States period were also called outstanding scholars, but Confucianism and Mohism were more dominant than Mohism. Qin Shihuang burned folk books and sent Confucian scholars to the pit. Only scholars are allowed to learn the legal system of the Qin Dynasty, taking officials as teachers. There are many books in the Emperor's Palace, and there are still doctors and Confucian scholars (such as Zhang Cang, Shu and Fu Sheng). ) a person who teaches classics or discusses politics in the court. Qin Shihuang thought that this would allow him to tidy up his studies and unify his thoughts. On the contrary, Confucian scholars took part in the peasant uprising and became a force to overthrow Qin rule. In the early Western Han Dynasty, the imperial court stood side by side with other vassal states, and scholars of various schools (Mohism is dead) wandered around in various vassal states, seeking wealth and helping kings resist the imperial court. After Han Jing destroyed the Seven Kingdoms, the whole country was politically unified, and Emperor Wu of the Han Dynasty implemented academic unity on this basis.

Before 140 years, Emperor Wu of the Han Dynasty ascended the throne. The first important activity he held after he acceded to the throne was to convene the national scribes, give exams in person, read papers in person, and choose Sun Hong, the master of Dong Zhongshu's grandfather and sheep, as the head. A hundred schools of thought contend, and all non-Confucians were eliminated, and Confucianism gained the exclusive status.

Gong is a Confucian scholar, born as a prison official, and is good at pandering. In order to promote Confucianism, Emperor Wu of the Han Dynasty promoted him as prime minister in 124 and appointed him as Hou. Before GongSunHong, people who were prime ministers were often aristocrats. Gong Sunhong was born in poverty, so he was named Hou Baixiang. Therefore, the study of Ram has become the most fashionable academic. All scholars and officials must study Confucian classics before they can be appointed or promoted, and the exclusive position of Confucianism has been further consolidated.

Emperor Wu of the Han Dynasty especially advocated learning the Spring and Autumn Ram, because Spring and Autumn is a work of Confucius, a typical political application of feudal absolutism, and a complete expression of Confucius' political thoughts. Other classics are not as applicable as Spring and Autumn. Another feature is that the text of Chunqiu is extremely simple and obscure, which is convenient for scholars to penetrate and extend to the maximum extent. The choice of Gongyang Chunqiu by Emperor Wu of the Han Dynasty was completely in line with political needs. In order to meet this need, Dong Zhongshu, a master who put forward a whole set of "ram" theory, was called "the first of Confucianism after unification" by Confucian scholars in the Western Han Dynasty.

At the beginning of the Western Han Dynasty, the imperial court also set up a doctor of Confucian classics to recognize the orthodox position of Confucianism, but it was the study of Huang Lao's criminal name that guided politics. Confucian scholars and famous scholars often argue about the punishment of Huang Lao, for example, when Emperor Jing of Han Dynasty, the poet Yuan Gu and Taoist priest argued about the Tang and Five Revolution. According to the truth, Tang Wuzhu's insistence on being the son of heaven is a just move to win the hearts of the people. Taoism, led by Huang Sheng, said that broken hats should be worn on the head and new shoes should be worn under the feet after all. He thinks that although Tang Wu is a saint, he should not be unruly or jealous. Emperor Han Jing thought that eating meat instead of horse liver (poisonous) was not tasteless. This means that scholars should not argue about the right and wrong of the Tang Wu Revolution, that is, they disapprove of the Tang Wu Revolution. Yuan Gu argued with Taoist Dou Taihou. Dou Taihou was angry, and Yuan Gu and the wild boar fought. Fortunately, Han Jing gave him a good knife and was not killed by wild boar. This genre dispute obviously hinders the unity within the ruling class and reduces the role of the superstructure. Dong Zhongshu's contribution to the unification of the Western Han Dynasty lies in his unification of various theories and Confucian schools since the Warring States Period under the name of Confucius and Gongyangxue in Spring and Autumn Period. After Dong Zhongshu's great processing, Confucianism, which has always been regarded as "out of date, good for the past, not for the present", has become "a mixture of Confucianism and Taoism", which is in the same strain as Confucianism in the Han family system.

Dong Zhongshu's philosophy is basically an extension of the theory of Yin and Yang in the Book of Changes. He thinks that anything or anything must be the opposite. For example, there must be ups and downs, left and right, front and back, exterior and interior, beauty and evil, joy and anger, cold and summer, day and night. This is called "everything must be harmonious". The two aspects of harmony are different in nature, which is called "harmony has its own yin and yang" The number of yin and yang is equal, but the nature is certain. Men are superior to women, and women are inferior to men. This is called "mutual recognition". The monarch, father and husband are yang (three cardinal principles), and the minister, son and wife are yin. Yin can't act independently, only from Yang, and nothing can be done. This is called "Yang and Yin, Yin and (quilt) Yang". Yin and Yin cannot rise at the same time, but there must be an order. Yang always comes first, and Yin always comes later, with Yang as the main factor and Yin as the auxiliary factor. This is called "one but not two" Yin and Yang alternate at a certain time, one rising, one falling, one rising and one falling. Those who get up then go down, and those who get down then get up again; Too much can't be excessive, too little can't be extinct, and it goes on and on. This is called "perseverance". No matter how difficult it is, it will go against heaven and accomplish nothing. For example, you can't see with your eyes, you can't hear with your ears, and you can't draw a circle by hand. If you don't agree, you will be in trouble. This is called "a gentleman is cheap and expensive." The essence of heaven and earth is integrated into one, divided into yin and yang, and then divided into four seasons: spring, summer, autumn and winter, which cooperate with the southeast, middle and northwest to form five elements. Wood (east), fire (south), earth (middle), gold (west) and water (north) are called "coexistence of five elements" in turn (for example, wood makes a fire, fire makes soil ...), and vice versa (for example, water wins fire and gold wins wood). The five elements are unified in yin and yang, and yin and yang are unified in heaven. People are meant to be, just like the sky, there are yin and yang and five elements. Man is the vice of heaven, and he is one with heaven. This is called "man is the vice of heaven". The conclusion of Dong Zhongshu's philosophy is that "the greatness of Tao (benevolence) stems from heaven (heaven), and the sky remains unchanged, so does Tao"; "People who are in harmony with heaven are in chaos, and those who are different from heaven are in chaos."

The theory of Yin and Yang in the Book of Changes and the theory of Yin and Yang and Five Elements prevailing since the Warring States Period have merged into Dong Zhongshu's On the Spring and Autumn Ram. In this way, Confucianism and the five elements of Yin and Yang are unified. The theory of Yin and Yang in the Book of Changes points out that the basic view of Yin and Yang is benevolence and righteousness ("Heaven and earth are great virtues, that is, life ... forbidding people to be righteous"), while Tong Zhongshu said that Yang is the virtue of heaven, Yin is the punishment of heaven, punishment dominates killing, virtue dominates life, and heaven loves Yang but rejects Yin, emphasizing virtue but not heavy punishment. In this way, the Confucian benevolence and righteousness are unified with the study of Huang Lao's criminal name. Dong Zhongshu said that Heaven does not let the king give birth to the people, but let the people build a king, a king who can benefit the people, let him do it, and the king who harms the people will take his throne. Where there is a road, there is a road, which is both natural and human. In this way, the Confucian theory of revolutionary destiny in Tang and Wu was unified with the theory of yin and yang, five elements and five virtues. The original intention of Mohism is to benefit the people. Dong Zhongshu said that angels have two lives: righteousness and profit. Profit (material) supports people's body, righteousness supports people's spirit, and both are indispensable, and righteousness is more important. So Confucianism and Mohism are unified. The Mencius school of Confucianism says that human nature is good, Xunzi school says that human nature is evil, and Dong Zhongshu says that there are yin and yang in the sky, and people have sex and affection (lust). Human nature has a good end, but it needs to be taught well. In this way, Meng Xun and the two factions were unified. Dong Zhongshu's philosophy is circulation rather than development, harmony rather than struggle, with materialistic factors, but basically idealism; There are dialectical factors, but it is basically metaphysics. Dong Zhongshu's theory of great unification is the fusion of many theories, and it is the philosophy most suitable for the political needs of the Western Han Dynasty.

Dong Zhongshu put forward many influential suggestions according to his own philosophical views. Most of these suggestions were adopted and implemented by Emperor Wu of the Han Dynasty.

(1) Great Unity-Dong Zhongshu said: When Confucius compiled Spring and Autumn Annals, he regarded unity as the primary event, because it is the common way of heaven and earth and the universal significance of ancient and modern times. Now the bachelors have their own opinions, the court can't be unified, the legal system has changed repeatedly, and the subjects don't know what to do. Please abandon all theories that do not belong to the Six Classics and are not suitable for Confucius, and specialize in Confucianism.

(2) More change-Legalist politics in Qin Dynasty, with miserable punishment, and Chinese law generally followed Qin law. Lu Wenshu's "Suntech probation book" said, "Qin suffered ten losses, and one loss still exists, and the prison officer also." Dong Zhongshu advocates modernization, that is, he requires benevolence to replace severe punishment, that is, Confucianism to replace legalism. He believes that restricting cultivated land is the key to modernization. He said that the laws of Shang Yang in Qin Dynasty allowed people to buy and sell land, and the fields of rich households were United into a large area, and the poor did not even have a place to put awls. Farming rich fields requires a tax of five tenths, and the people are so poor that they can only wear clothes of cattle and horses and eat food from cats and dogs. The Han dynasty inherited the Qin law, and everything remained unchanged. Rich people compete with Shu Ren for profits by virtue of their power. How can Shu Ren resist? So rich people, many handmaiden, many cattle and sheep, many farms and houses, many industries, many savings, but still greedy, blindly squeezing profits. Ordinary people are exploited every day, shrinking every month, from small poverty to great poverty. It's time for the rich to be extravagant and dissolute and the poor to be anxious. Dong Zhongshu suggested restricting fields and prohibiting the rich from occupying too much land; Release handmaiden and forbid killing handmaiden at will; Reduce taxes and save corvee, so that the burden of ordinary people is a little easier. Dong Zhongshu was full of just suggestions for farmers' sympathy, which was later adopted by Emperor Wu of the Han Dynasty. However, it is not Dong Zhongshu's original intention to generally restrict farmland, prohibit businessmen from occupying farmland and confiscate their farmland houses and handmaiden.

(3) Push the evil of Yin and Yang-in backward society, divination is often a guide for people to act. Emperor Wu of the Han Dynasty once called all kinds of fortune tellers and asked him if he could get married one day. The five elements say yes, the Kanyu family says no, the building is unlucky except the home, the Chen Congjia says it is a big disaster, the family says it is a small disaster, the family says it is a small disaster, and the family says it is good luck. The argument is divided and cannot be solved. Emperor Wu of the Han Dynasty judged that everything should be avoided, focusing on the five elements. The five elements naturally won the respect of Emperor Wu of the Han Dynasty and became the guide of daily life, with which Confucianism was integrated. "Spring and Autumn Annals" records weather changes and disasters, without any superstitious significance. Lu Jia wrote "Xinyu" when Emperor Gaozu was in Gaudi, saying that "if the governance is lost at the bottom, the astronomical degree is higher, and the evil politics flows to the people, the insect disaster will be born in the ground." It serves to show that Confucian scholars in the Warring States period have begun to push disasters. Dong Zhongshu brought the astronomical disasters recorded in the Spring and Autumn Annals, and widely attached them, so that Gongyangxue was thoroughly transformed into yin and yang and five elements. This is the most important and influential part of Dong Zhongshu's theory. Confucianism is superstitious and almost plays the role of religion. But in this superstitious part, vulgar Confucianism can be used to please the court, or honest Confucian scholars can be used to remonstrate, because it is an adventurous behavior for a courtier to discuss state affairs in an authoritarian court. Dong Zhongshu initiated the theory of Yin-Yang and Five Elements, and attached righteousness with the disaster of Heaven. As an argument, he opposed the emperor's calling the son of heaven, which played a role in reducing the danger (of course, the son of heaven also used the heavenly robbery to expel the minister). Since Dong Zhongshu opened this road, scholars outside the Gongyang family thought it was the most timely road, adding many superstitious elements to Confucian classics to gain the trust of the court. The Yin-Yang and Five Elements of Confucian Classics became the basic characteristics of Confucian Classics in the Western Han Dynasty.

(4) Breaking the prison-Confucianism stresses the rule of virtue and has always opposed legalism to learn the name of punishment. According to "Spring and Autumn Annals", Dong Zhongshu appointed many difficult prisoners, and Confucianism and France merged. At the beginning of the Western Han Dynasty, Xiao He formulated nine laws and decrees, and by the time of Emperor Wu of the Han Dynasty, the laws and decrees were increased to 359 chapters. Among them, there are 409 capital crimes laws, 1, 882 orders and13,472 capital crimes. The law is so troublesome that even the officials in charge of it can't finish reading it. Officials arbitrarily cite a law as a basis according to whether the sinner has bribed or not, and sentence a misdemeanor to a capital crime or a capital crime to a misdemeanor. Dong Zhongshu sentenced 232 suspected prisons, usually with light sentences, saving many lives. His judgments were collected into sixteen articles, which were circulated for a long time and quoted by some people in the Eastern Jin Dynasty to defend their unjust imprisonment.

Confucianism after Confucius and before Dong Zhongshu is the primitive Confucianism that Han people call Pu Xue. Its characteristics are: it still sticks to the residual landlord system and cannot fully meet the needs of the new landlord rule; (2) Confucianism is still one of the philosophers, and it is impossible to absorb them and unify them into Confucianism. When Dong Zhongshu was born in Emperor Jing of Han Dynasty and Emperor Wu of Han Dynasty, the conditions for political unity and academic unity in the Western Han Dynasty were ripe. After Dong Zhongshu's processing, Confucianism got rid of the primitive stage and became a Confucian classic in the Western Han Dynasty, which was full of yin and yang and five elements and was completely suitable for landlord rule. Some Han Confucian scholars regard Dong Zhongshu as the successor of Confucius because he created Confucian classics.

Dong Zhongshu was the founder of Confucian Classics in the Western Han Dynasty and the first master to change Confucian Classics in the Western Han Dynasty. Knowing his theory, we can understand the essence of Confucian classics in the Western Han Dynasty. The grand occasion of Confucian classics described below is also the grand occasion of this essence.

When Emperor Wu of the Han Dynasty became an official, he had a doctorate in the Five Classics (Yi, Shu, History, Li and Chunqiu). Later, doctors gradually increased. The Book of Changes is divided into four schools, The Book of Songs is divided into three schools, The Book of Songs is divided into three schools, Yili is divided into two schools, and Yang Gong Chunqiu is divided into two schools, with a total of fourteen schools. Known as the Five Classics Doctor.

A former master, if he can, like Dong Zhongshu, transform the classics into Yin-Yang and Five Elements and get the respect of the imperial court to become a doctor, then the classics of the master will become a model. Disciples pass on the scriptures according to the teacher's method, which is called housekeeping. From Emperor Wudi of the Han Dynasty to the demise of the Western Han Dynasty, Confucian classics flourished for more than a hundred years, with more than a thousand people around the master, and some explanations of Confucian classics increased to more than one million words. For example, Qin, the master of the Book of Songs, used more than 100,000 words to explain the word Yaodian and 30,000 words to explain Yueruo. Once a scholar learns from an early age, he often learns to read the scriptures until he is white. The study of Confucian classics is so bitter and difficult. However, there are often thousands of students in imperial academy who are willing to endure hardships and learn from the masters, because scholars seek profit and only rely on Confucian classics.

The classics taught by doctors are all written in official scripts prevailing in the Han Dynasty, so they are called modern (Chinese) literary classics. Modern Confucian classics of Yin-Yang and Five Elements is a kind of superstitious and complicated knowledge, which has no academic value. The imperial court designated it as the way for scholars to seek official positions, thus effectively controlling the scholars and making them wear empty and dim minds on the road to wealth and pursue them from generation to generation.

Confucian classics reflect the political interests of the ruling class; In contrast, the study of ancient Chinese classics reflects the political requirements of the improper power, that is, the study of ancient Chinese classics is also required as a career path.

Scriptures written with seal script (the script of the Warring States and the small seal script of the Qin Dynasty) are called China ancient classics. The theory of teaching China's ancient classics is called the study of China's ancient classics. Its characteristics are: (1) keeping the tradition of easy learning, explaining the scripture word by word, exegeting succinctly, and not speculating out of thin air, which is different from the tedious trend of modern Confucian classics. (2) Superstition is rare or exclusive, which is different from the trend of thought of Yin-Yang and Five Elements in modern Confucian classics. (3) A small number of Confucian scholars teach themselves privately and advocate retro politics, which is different from the trend of modern Confucian classics to cater to the world. Another feature is that the two Confucian classics are the same, that is, they both lack progressive ideas. Naturally, the study of China's classical masterpieces has made progress in opposing superstition compared with the study of China's modern masterpieces. The theories of Wang Chong in the Eastern Han Dynasty and Fan Zhen in the Southern Dynasties were developed on the basis of China's classical works.

Wang Mang wanted to seize the Western Han regime, absorb all the power of the ruling class politically, and at the same time made concessions to the study of China's ancient classics, and established four doctors of China's ancient classics in imperial academy: Zuo's Spring and Autumn Annals, Shi Mao, Zhou Li and Wen Gu Shangshu. Dr. Jin Wen resolutely opposed the rise of Confucian classics from private school to official school, and fought fiercely with Liu Xin, an advocate of classical Chinese classics. Liu Xin's political power temporarily overwhelmed Dr. Jin Wen. Emperor Guangwu of the Eastern Han Dynasty cancelled the doctor of ancient prose, and ancient prose became a private school again. During the Eastern Han Dynasty, private schools prevailed among scholars and produced many famous scholars. Their achievements in Confucian classics far exceeded those of official schools, but they never got the status of official schools. The constant conflict between government and school reflects the constant internal conflict of the ruling class in the Eastern Han Dynasty.

Any class society is always composed of two main hostile classes, and always exists and develops according to the law of unity of opposites. If there is only one kind of struggle or identity between two opposing classes, then this society does not exist at all. Of course, the struggle is absolute, but no matter how sharp the class struggle is, it will not cause social division, because there is always the same side and inseparable economic ties.

During the Spring and Autumn Period and the Warring States Period, the political thoughts of Confucianism, Mohism and Taoism appeared. Taoist legalists only look at the opposite of the so-called theory of Huang Lao's criminal name, and absolutely oppress the people. This theory reached its peak when Qin Ershi was in power, and the Qin Dynasty was quickly overthrown by the peasant uprising. Mohism only focused on unity, gave up the struggle, and suggested that two hostile classes practice Shang Tong's fraternity in identity. This theory is naturally just some naive fantasies. Confucianism, different from Taoism and Mohism, advocates using courtesy to control the exploitation of the people in order to ease the struggle between classes; Advocating caring for people and things, Suntech suspended sentence, so as to expand the recognition between classes. Compared with Taoism and Mohism, Confucianism is closer to the law of unity of opposites, that is, closer to social reality, so it has become the political guiding ideology of the long-term feudal society after the Han Dynasty, and no school or religion can seize its orthodox position.

Confucianism, of course, served the feudal ruling class, but in terms of identity, that is, interests, Confucianism loyal to Confucianism often made comments on people's sufferings and grievances, and often made deeds for the people to avoid disasters, even at the expense of family lives, directly remonstrated with the monarch and demanded to improve politics. They are loyal subjects of the feudal ruling class. They understand the meaning of "the people are only concerned about the country, and the country is safe". They are patriotic for the sake of patriotism, so they sincerely become sympathizers and spokespersons of the people. The excellent people's culture in ancient times, that is, some democratic and revolutionary (opposing barbaric politics) speeches and behaviors, was largely related to Confucianism. Confucianism, especially Neo-Confucianism in Song and Ming Dynasties, attaches great importance to ethics. Although the elucidation of virtues such as filial piety, faithfulness, courtesy, honesty and shame is branded by the ruling class, some essences are often consistent with people's ethics. Eliminating its feudal poison, breaking its class limitations and critically absorbing its essence can greatly enrich people's spiritual life. To clean up China's ancient cultural heritage and inherit and carry forward the fine traditions of ancient culture, we should mainly start with the study of Confucianism.

Confucius initiated Confucianism. The most fundamental political thought of Confucianism is the rule of virtue. Only those who can rule by virtue can be destined to be emperors. Heaven and man are one, and destiny is the reflection of people's hearts. When a monarch loses the hearts of the people, he dies of his destiny, and when he gains the hearts of the people, he rises. For those who are destined to replace those who have lost their destiny, the most ideal way is Yao Shun's abdication, followed by the Tang and Wu revolutions. These fundamental views are in opposition to Taoism and Legalism, which advocate the rule of law (hegemony) and oppose revolution. Mencius gave full play to Confucius' thought of ruling by virtue, and Confucianism after the Western Han Dynasty was basically the evolution of Mencius' theory.

The legalist politics of Qin dynasty was not agreed by orthodox Confucianism, and finally it suffered a tragic disaster of burning books and burying Confucianism. In the early years of the Western Han Dynasty, the imperial court used Confucianism and the study of Huang Lao's criminal names, but the study of Huang Lao's criminal names was still dominant. In the mid-Western Han Dynasty, Confucianism was transformed by Dong Zhongshu and became a theory of time, which gained an advantage in form, but the study of Huang Lao's criminal names still maintained its original important position. In the late Western Han Dynasty, Confucianism gained a definite advantage and realized its desire to exclude the study of Huang Lao's criminal name. The so-called rule of virtue is nothing more than the imperial court conniving at officials and powerful people to do evil, the punishment is not increased, the discipline is lax, the people suffer the scourge of greedy and violent politics, and the Western Han Dynasty is destroyed.

Some Confucian scholars loyal to Confucianism raised many objections to the politics of the three periods. When describing Confucianism in the Western Han Dynasty, we should see most petty Confucian scholars who tolerate the world and a few orthodox Confucian scholars who sympathize with the people. Here are a few things, a brief look at the representative remarks of orthodox Confucianism.

Jia Yi's "New Books and Major Political Articles" said: A person who "knows evil and changes it will be destroyed by the devil. If heaven is blessed, it will be given by virtue, and if disasters occur frequently, it will take people away by virtue. Therefore, husband and people are too humble to be simple (contemptuous) and too stupid to be bullied. Therefore, from ancient times to the present, those who are enemies of the people will be quick if they are late, and the people will win. "

Dong Zhongshu initiated the theory of Yin-Yang and Five Elements, and used Heaven to talk about personnel. In his countermeasures, he said that in the Spring and Autumn Annals, it is terrible to see the relationship between man and nature, depending on what the former life did. "The country will lose its way, and the day will be the culprit (self-inflicted); I don't know how to introspect, but I am weird and scared; I still don't know how to change, but I am hurt and even defeated. In this way, I saw the goodness of Tianxin and wanted to stop the chaos. Since it is not the universe, God wants to keep it safe. The thing is to be strong (everyone has become better). "When Dong Zhongshu talked about the relationship between heaven and man, his original intention was to remonstrate and strip the superstitious part with natural catastrophes. In essence, it is Confucius and Mencius' theory of benevolence and righteousness.

During the reign of Emperor Zhao of Han Dynasty, strange things happened in Taishan and other places. Xianhong wrote: "Dong Zhongshu, a former teacher, said: Although there is a monarch who guards culture, he does not harm saints." Xian Hong thought that the Han Dynasty had come to an end and asked the imperial court to visit all the sages in the world, "Zen is the throne" and "obey the destiny". The court added the charge of "spreading rumors to mislead people and acting in the opposite direction" and killed Jinhong Lin. Dong Zhongshu abided by the commandment of "replacing virtue with virtue", and Hong Yan was killed for it, which showed their loyalty to their own theory.

Emperor Gaozu attached great importance to the prison officials, wrote a letter of forgiveness, and quoted Han Yi Zhuan as saying: "Five emperors rule the world, and three kings rule the world. Family heirloom, official heirloom. When luck is four, the winner goes, not the person, not in place. " He suggested that Xuan Di, Emperor Gaozu, should give way to a saint. The court said that he wanted to be emperor himself, which was a "big rebellion". Gai Kuanrao committed suicide.

The Han and Yuan emperors were governed by Confucian scholars, and the dynasty was weak. He wrote: "It is God's will to be hungry today and save it without great loss!" Born to be holy, made for all, not just entertaining yourself. "

Gu Yong wrote in "The History of Han Claiming the Emperor": "Naturally steaming the people, we can't treat each other, so that the king can be unified. If you control the sea, it is not for the son of heaven, but for the land and the government. If you are not a vassal, you think that the people are also. ..... there is no way out, open (stand) with virtue, selfless surname. Tomorrow is the world, not a person's world. ..... The husband is evil and weak, and the sage is moved (the old gentleman is evil and weak, and the sage is changed into a new gentleman), and the world is always connected, and the kings are also. "

In the Han Dynasty, when Bao Xuan mourned the emperor, he wrote: "If seven people die, they will get nothing, and it is difficult to achieve national security and honesty;" People have seven deaths and no life, so it is difficult to punish them with desire. This is not caused by the greed of ministers! Ministers are fortunate to be honored as officials. They value food and wealth. How can they be willing to add compassion to the people and help your majesty enlighten them? ..... The world is God's world. Your Majesty is the son of heaven, Li Shu's parents are the next, and Yuan Yuan (man) is raised by Tianmu, treating them (officials and people) as one ... Today's poor people are never tired of eating (full) and wearing empty clothes (holes). Father and son can't protect each other, so they can be sour noses. Your majesty will kill you if he doesn't save you! My husband's rank is not that of your majesty, but that of the world. Is it difficult for your majesty to look up to the sky and follow the people as an official (private official title) and an official (private villain)? ..... Heaven and man are one, and if people are happy, God will solve them. "

All the above Confucian remarks, from Dong Zhongshu down, are attached to opposing tyranny and demanding rule by virtue. They supported feudal rule, but hoped for virtue without virtue, and did not support the perpetuation of the same surname. They sympathized with the people's sufferings, but focused on making suggestions for the court, rather than sympathizing with the peasant uprising. So Confucianism has always been a political theory suitable for the feudal ruling class. There is a limit to sympathy for the people, but it is absolute to support feudal rule.

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