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The “big sect” and national order structure – the central government management of Xihan is the authorized by the Confucian network. Originally published by “Southeast Academics” No. 6, 2022
Abstract: The “big sect” study of Xihan Gongyang is said to be a thought on the Han Dynasty’s order structure after the transformation of Zhou and Qin dynasties. The differences in political meaning and the authority of the maintenance center are different. The “large-solidity” in the field of education include the connotation of precious Yuan, Zhengshi, and respect for the king, and is closer to the legal structure of the country in terms of normative meanings that conform to the legal principles. On the one hand, the “big sect” study has shaped the sacred foundation of the order of the states in Western Han Dynasty. Dong Zhongshu proposed Confucius’ age, and the king gave the order to the dissemination of the disaster of Tianhe and Yinyang, and continued to inherit the classical “the law of heaven’s way of heaven” and govern the system with Taoism; on the other hand, seeking “big sect” with “communicating the three sects”, Dong Zhongshu took the domineering power of respecting the way of heaven as the basis, and benefited the system in history, and devoted his domineering energy to politics and society, and then legislated for Han Dynasty. The “big singularity” of “age” describes the loss of traditional national management, and confesses that its essence of “people’s emperor” in “respecting king” has been gradually concealed in later generations. This distortion of morality in traditional Chinese political history is especially worthy of in-depth investigation by modern scholars.
Author introduction: Sun Lei, Ph.D., and was taught by the Institute of Economic Politics and International Relations
In recent years, the Confucian “big monolithic” thinking tradition has increasingly attracted the attention of the academic community, and “big monolithic” has also become a verb with higher application rates for philosophical and social sciences. From the perspective of history, some scholars have argued that the long-standing “big and child-rearing” thinking has a major influence in the management of China’s nationality. [1] From the perspective of political science, some scholars understand “big unity” from the perspective of preserving China’s political sect, regard them as the most important inheritance of traditional Chinese politics, and regard them as the civilization gene of the Chinese people. [2] Of course, in the baptism of modern civilization, the academic community also has various denial and criticized voices of “big monotonym” political thinking. For example, it is suspected that the “big monotonym” is in line with the unity of legality and maintaining falsehood, and regards “big monotonym” as the original sin of “oriental specialty”. [3] The above discussions reflect the differences in current Chinese political thinking, which shows that Confucian political tradition still has potential influence on modern Chinese politics.
However, the current “big sect” discussion isIt can also be found that the academic community still lacks basic common sense in the understanding of the “big unity” in Confucian political tradition. The lack of this basic consensus originated from the collapse of traditional science in the early 20th century. At that time, various oriental concepts entered China’s thinking, which formed an extremely impactful and overwhelming challenge to the traditional concept of “big unity”. For example, Liang Qichao proposed in his early years that “big monopoly” is composed of political monarchy and civilized ideological forms, which leads to China’s lack of competitiveness in competition with the strong. Even though Liang Qichao has checked and revised this view in his old age, he cannot reverse the entire 20th century academic community’s leading “large-oriented” trend. [4] Of course, the historian of the same period, Mo Mu had many positive developments in the “big unit” of Chinese historical energy, which was concealed by the mainstream words of the times. 【5】
The “large” idea, as the civilization gene of the Chinese people, can be said to be long-lasting. From the story of Sima’s “History Records: The Five Emperors’ Book of the Bible”, which was about the founders of the Chinese and Xia tribes, we can see that Emperor Huang cultivated virtue and strengthened his troops and educated the people. He not only relied on force to defeat Emperor Yan and Chiyou, but also managed the whole country with virtue, “swept all the people and spread all directions.” In “Shangshu·官网”, the imperial government cultivated virtue and governed the country, and then coordinated with all countries, so that the whole country would be harmonious. Mencius’s “determined in one” manifested the Confucian political management idea of pacifying the whole country with hegemony and tyranny. However, the “large-one” thinking has been fully integrated into social reorganization and has become the most basic method for national political transformation, and has not opened up the construction of the national order. This paper specifies the relationship between the “big unity” thinking (mainly Dong Zhongshu) in the age-old Gongyang academic field and the construction of the country order, and explores how it responds to the grand changes in the Han Dynasty’s national order after the transformation of Zhou and Qin, as well as the historical meaning and modern revelation of this response. By assessing the interaction between the “big and monotonous” thinking of “age” and the order of the Western Han Dynasty, this article aims to further explore the creative transformation of Chinese political civilization.
1. The essence of “large-one” thinking in the field of Age-Grand Ram
As a master of the Han Dynasty Confucianism and Age-Grand Ram Association, Dong Zhongshu’s political philosophy had a serious impact on the national management of Western Han Dynasty. In his “Three Strategies of Heaven and Man” for Emperor Wu of Han, Dong Zhongshu proposed that “the great “Year” is the constant of the six-heaven and the common meaning of ancient and modern times” (“Han Shu·Dong Zhongshu”). However, in the study of Dong Zhongshu’s political philosophy, although former scholars expressed their similar political meanings to maintain national unity, they rejected the consequences of using the way of heaven to limit the power of the monarch. Especially for the purpose of “destroying all schools of thought and respecting Confucianism alone”,The main criticism is that political cadres are unified in their studies and thinking, and Confucianism provides theoretical support for the “big and single” system of Han Dynasty. [6] On the one hand, these researches were influenced by modern unrestricted theories and believed that Confucianism was the Han Dynasty’s monarchy’s specialized monarchy, rather than criticizing national power; on the other hand, they did not distinguish between the “big sect” in political ideas and the “big sect” in the age of ram science. Therefore, we will divide the two into investigation below in order to more deeply understand the profound connotation of the “large-one” thinking of “Year”.
First of all, the “big unity” in political meaning is generally used to refer to the political unity of the state, especially to explain the grand changes in China from feudalism to county system after the transformation of Zhou and Qin. For example, in “Historical Records: Li Si’s Lieutenant”, Li Si said to Qin Shihuang, “With the strength of Qin and the wealth of the king, they were removed from the stove, which was enough to cure the marquis and become the emperor’s business. It is a united state in the country, and this is the time of all generations.” The feudal system of the Zhou Dynasty was the co-governance of the Zhou emperor and the Marquis, and its focus was the Zhou Dynasty. The “strategy name committee” between the emperor and the Marquis was similar to a dual-directional power-deal contract. The Marquis should “using vassals to protect the emperor’s authority”, and the emperor should be politically and morally, and strictly abide by the Zhou Dynasty’s law of governing the king and his ministers. Otherwise, if the King of Zhou was punished and abused, he would be exiled. In addition to the emperor, the society formed by the marquis and the nobles enjoys high autonomy. [7] Qin changed the feudal system to the county system, and the Liuhe system was of course aligned with historical powers. However, it emphasized the Legalism leadership in national management, promoted the monarch’s centralization, and regarded officials as teachers, which could not be educated. As a result, the administrative centralization state annexed society. This extremely specialized centralization state will definitely not last long, and Qin died in a short and silenced second life. Since the Qin system, Han inherited the Qin system, the c
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