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Dong Zizhe’s transcendence – using the initial thinking conflict as a thread
Author: Zeng Haijun
Source: “Guangxi Major” (Philosophy and Social Science Edition) 2024 Issue 5
Content summary: Zhufu Yan is just a wise man. If he wants to win the emperor’s youth, he will not hesitate to act against the enemy and attempt to make great achievements in a short period of time through the “recommendation order”, so he can only take advantage of what he has in front of him, and Dong Zi’s “large-tongue” order of philosophy has long exceeded his function. Gong Sun Hong’s achievements can only be realized in the present, so he is not reluctant to learn from Ashi and can cater to Emperor Hanwu as much as possible. Of course, Dong Zi hopes to achieve the truth of the king, and his philosophical theory can be more successful than his lifetime. Of course, the teacher inheritance has not been achieved. The application of academics often ended in the Han Dynasty. Dong Zi’s philosophical theory reached a sufficient height, which affected beyond the teacher inheritance, and its concern also exceeded the dynasty’s anxiety.
Keywords: Dong Zi, Xue Xue, Master, Zhufu Yan, Gong Sun Hong
Dong Zhongshu, as a decisive figure who respects Confucianism, his philosophical grand contribution was not only unrivaled in the early days of Han, but also in the entire philosophical history of the Tang Dynasty and even more than two thousand years, was a very small number of peak figures who could determine the entire thinking process. In the midst of this scene of the struggle between the two people on the eve of the Confucianism, it is not very noticeable to think that the characters are difficult to get into various conflicts, and Dong Zi’s thinking is not very noticeable.
The two most well-known things about Dong Zi’s life’s disaster are: one is that the trick used by the Lord Yan almost made Dong Zi lose his life; the other is that Gong Sun Hong’s sarcasm was played out out of jealousy, and Dong Zi wanted to be with Liu Duan, the king of the West. The previous incident was incredible, and Dong Zi was finally able to escape from his death. And it is impossible to escape unstoppable in the latter case. During his lifetime, Dong Zi wrote “Three Strategies for Heaven and Man” and after his death, he laid the foundation for an immortal position in the history of philosophy with “The Years and the Dew”. In recent years, students have also discussed the relevant research on Dong Zizhe’s academic studies more fully. The author uses the initial Han thinking dispute as a thread to discuss the dimensions it exceeds, which can be regarded as a different approach in many existing research studies.
1. Resolving the relationship with the master Yan: a function that exceeds a moment
The Grand Historian conveyed Gong Sun Hong and the master Yanfang all the way, and the comparison and discussion of the two was indispensable. Some people analyzed this “Yuanshuo Two Zizis” and said, “Under the power of Emperor Wu, Liu Hong, the Duke of Wu, could only be a prime minister who was arrogant, a guardian who kept bowing and asking for guilt; the exaggerated master Yan was enthusiastic about fame and fortune, and he jumped into trouble, and at the beginning he only ended up being famous and taking advantage of himself”[①]. It just so coincidental that both of these two people did not go with Dong Zhongshu, or maybe it could be said that they were really not from the same place. A scholar once classified Confucianism in the early Han Dynasty, “用线网用线网细网站网细站网站网站站,” a general guide to Confucianism at that time.It can be divided into three types, namely Confucian scholars, Confucian scholars who have learned their merits and Confucian scholars who think. Dong Zhongshu was important as Confucian scholars, and also appeared in the list of Confucian scholars. [②] Those who wrote this person think that it is better to treat it as a scholar than to call Dong Zi a Confucian scholars who think about it, and can be distinguished from the teachers at that time. The difference between scholars and teachers is somewhat similar. He was an educator and teacher in the ancients. Dong Zi had the most interaction with his teachers, and then he had a fight with the Confucian Gong, Sun Hong, who was accused of merit, and also had contacts with the people in the powers of Emperor Hanwu, King Shun and Lord Zhufu Yan. Since he had made a fight, he would not be able to start with the ruling point created by Zhufu Yan, and then discuss the grudges and revenge between him and Gongfu Hong. As far as the story of the Lord’s father Yan’s book telling Emperor Wu about Dong Zi, it seems that it does not matter to think, but to conduct. Why did Lord Yan make such a disgusting act? Most scholars say that it can be related to the worries and his own safety, that is, “I worry that I can be one of the corruption officials that Dong Zhongshu wants to punish” [③]. It is puzzling that many people mentioned that Zhufu Yan had been very close to Dong Zi before, or perhaps it was only introduced from Zhufu Yan’s ability to read to Dong Zi’s unfinished manuscript. But in this way, it was similar to reading the thread of harming himself from the manuscript of an old friend, for fear of disagreement. Since Dong Zi could publicly declare Gong Sun Hong as a “Miscellaneous Confucian”, he was able to do so without concealing his evil deeds against Zhufu Yan. href=”https://sites.google.com/view/sugardaddy-coding”>Baobao Yan, who is doing things better, read the manuscript, why did he first think about self-protection? No matter which one In the end, Dong Zi finally broke up with the Lord’s Father Yan, which was undoubtedly a doubt. Some scholars think that “Dong Zhongshu’s memorial was still in touch with the more forced political problem-the problem of the Kingdom, and this could be another place that made the Lord’s Father Yan angry, because he and he disagree with the solution that Dong Zhongshu had imagined”[④], and this happened to be thoughtful The dispute is closely related. The historical records of this matter are as follows:
Zhongshu governed the country, and because of the changes in age and disaster, the yang was wrong. Therefore, he asked for rain, closed the yang, and rushed the yang, and stopped the yang, and stopped the rain. He did not want to do anything before he traveled to one country. Zhongwu was a middle-aged man. First, he was at the Donggao River and Changling Gao The palace was in danger, and Zhongshu was at home to recommend his intentions. Before the draft was published, the master’s father was waiting for Zhongshu, and he saw him privately, and jealous of him, so he wrote to him. The emperor summoned the scholars of Zhongshu, and he did not know his teacher’s books, thinking that he was stupid. So the officials of Zhongshu were sued and pardoned him when he died. Zhongshu did not dare to retort the disaster. (“Han Book·Dong Zhongshu’s Essay”)
This matter is related to the evil of Yin Yang, and it also shows the timidity of “not daring to retaliate”. Someone mentioned that “Dong Zhongshu may be mocked for his ‘scientific thinking’, or may be rejected by an Asian who is purely aiding the flame of specialized power”[⑤], which seems to be able to be verified in this passage. The honesty of Yin Yang disaster is not a superb discussion,It is not as unscrupulous as modern people think. “For how Dong Zhongshu deduces disasters in detail, it is generally not regular, but it is just to deduce them casually out of the need to warn the monarch.” However, a careful assessment of Dong Zhongshu’s eighty-three events in “Han Shu·Five Elements” said, “We will find that Dong Zhongshu is not deducing disasters in randomly, but has a unique system.” [⑥] This is not the most important thing. It is said that the eight paths can form their own systems, but Dong Zi is definitely deduced by “Age”, and modern people have not come to express their contempt. What is more worthy of attention is what Dong Zi wanted to express to the emperor through disaster. As the saying goes, “Your Majesty is in great trouble and is very worried” (“Han Book·Five Elements”), using this method to warn the emperor to be worried about management. This is not science, but the heavy concern of Confucians.
Faced with the supreme imperial power, Dong Zi used his life force to “repel the king and extend the sky” (“Years of Dew·Jade Cup”), and tried his best to influence the emperor with disasters from the sky to promote the best management. This is the courage. As for “not daring to speak”, it is at most a consequence of “not standing under the tide” (“Mencius·Such as the Heart”). Dong Zi once said that the disaster between heaven and man was very related to the problem of Emperor Wu’s concern for heaven and man in the three strategies of heaven and man. Compared with Emperor Wu’s self-destruction of the disaster, he found that it would not be difficult to cause trouble and then he defended it. For Dong Zi’s philosophical thinking, the impact is actually not large, and this can be judged by the concern of his philosophical morality and energy. Of course, Dong Zi was so angry that he was against the rebellious actions of the father Yan, but he couldn’t just TC: