The first stage: The Analects of Confucius: prose with pure quotation style.
Mozi: There are simple argumentative essays in the bibliography.
The second stage: Mencius: basically quoting classics, but it has developed significantly and formed a dialogue argument. Zhuangzi: the transformation from dialogue to concentrated argumentation monograph. Except for a few articles, it almost completely broke through the form of quotation and developed into a special argumentative essay.
The third stage: Xunzi and Han Feizi developed to the highest stage of pre-Qin prose argumentation.
3. Thoughts and theories of representatives of various schools:
(1) Confucianism: Representative: Confucius and Mencius.
Confucius is the founder of Confucianism and a famous thinker and educator in ancient China.
Representative works: The Analects of Confucius (edited by disciples of Confucius). ) book * * * twenty. The ideological theory of The Analects has the following points:
"Benevolence" is the core of Confucius' thought and the highest ideal he pursues.
2 "learning" should be "reviewing the past and learning the new" and "knowing is knowing, not knowing is not knowing".
③ "making friends": "three friends who gain" and "three friends who lose".
4 "cultivate one's morality" should be "I save myself three times a day."
5 "courtesy": "self-denial and self-defense".
⑥ "Being a government": "Implementing benevolent government".
⑦ Education: Teaching students in accordance with their aptitude and learning from others.
The language features of The Analects are implicit, meaningful, concise and vivid.
Mencius: a thinker, politician and an important representative of Confucianism in the pre-Qin period.
There are two articles in the article, I want what I want, born in sorrow and died in happiness. )
Main discussion: The book Mencius consists of seven chapters. The central idea is "benevolence and righteousness"
(1) advocates "benevolent government" in governing the country.
(2) the idea of "valuing the people and despising the monarch".
③ "Anti-war" thought.
④ "Social division of labor": "Those who work hard govern others, and those who work hard govern others".
⑤ "Theory of Good Nature".
The characteristics of Mencius' prose:
(1) Full of momentum, strong feelings, sharp pen and full of agitation;
(2) Clever, first longitudinal and then tackled;
③ Be good at using metaphors to explain things;
4 the tone is more realistic.
(2) The representatives of Taoism in the pre-Qin period: Laozi and Zhuangzi, later called "Laozi and Zhuangzi". Theme: "Governing by Doing Nothing" and "Unity with Tao"
(Two articles by Laozi, the last paragraphs of Zhuangzi's Autumn Water) Comments on Taoist thoughts in the pre-Qin period;
① the relationship between man and nature: from conforming to nature to the unity of man and nature;
② The relationship between human nature and morality: from returning to simplicity to returning to nature;
③ The relationship between individuals and society: from quietism to uniformity and detachment;
④ The relationship between man and life itself: from being content with one's own body to adhering to the Tao and living by law.
(3) The representative of Mohism in the pre-Qin period: Mozi (founder of Mohism).
Advocacy: universal love, non-aggression, benevolence, thrift, opposition to luxury, emphasis on utility, and denial of fate. (The text is "non-attack")
The characteristics of Mozi's prose are: creation (metaphor), comparison (comparison), assistance (example) and deduction (inference).
(4) The representative figure of pre-Qin Legalists: Han Feizi (Master)
Representative works: Han Feizi (55 articles): Mainly talking about the skills of governing the country adopted by Wang. (In the article, it is the article "Say Difficult")
Make magic utilitarian, reward will be punished, and benevolence will refuse.
Culturally and ideologically: Han Fei despises all artistic and aesthetic things.
Features of the article: sharp-edged, thorough exposition, thorough reasoning, and to the point.
The Analects of Confucius is an early recorded prose, and the language is basically spoken, which is easy to understand. The text is concise, generally speaking only one's own point of view, not fully demonstrated. Because Kong Qiu often has a profound understanding of real life and social life, there are many concise, philosophical and enlightening sentences in The Analects. For example, "Learning without thinking is useless, thinking without learning is dangerous" (Political Science), and "When cold comes and summer goes, you will know that pine and cypress are withered" (Zi Han), which spread to later generations and became common idioms and aphorisms.
"On Quotations" does not pursue a certain effect in literature, but sometimes it shows the characters' personalities through short dialogues, which also has certain literary significance. For example, the chapter "Shuer" said: "Confucius said: Eat with water, bend with your arms, and enjoy yourself." Writing about happiness and poverty in Kong Qiu is more emotional. Among Confucius' disciples, Lutz was the most reckless and straightforward, and he often clashed with Kong Qiu. This kind of dialogue makes his personality more distinct. Lutz once asked Kong Qiu what he would do first if Wei Jun wanted him in power. Kong Qiu said, "Yes, just right!" Lutz laughed at him: "Yes, my son is pedantic! Qi Zheng Qi? " Confucius taught: "Wild is wild! The gentleman doesn't know, but it's a cover. " Then he said a great truth about clearing the name of politics first. On another occasion, Kong Qiu went to see Wei Linggong's wife, Nanzi. Lutz was very unhappy, so Kong Qiu had to make a swearing remark: "If you don't give it, you will hate it!" Tired of it! "Write the tone at that time, it seems that Kong Qiu is somewhat helpless to this student. In the chapter "Advanced", there is a long passage in which Kong Qiu and his disciples, Zeng, Zeng and Gong Xihua are together, allowing them to express their opinions and show their different personalities through comparison and contrast. Lutz scrambled to answer, boasting; You Ran and Gong Xihua expressed their wishes in modest language. Then there was Zeng:
Drum, drum, drum, drum, drum, drum, drum, drum, drum, drum, drum, drum, drum, drum, drum, drum, drum, drum, drum, drum, drum, drum, drum, drum, drum, drum, drum, drum. They also say what they think. " He said: "Those who are in late spring, those who have finished wearing spring clothes, there are five or six champions, and there are six or seven teenagers, bathing in interpretation, dancing in the wind and singing back." The master sighed: "I brought some!" " "
This passage is not only vivid in tone, but also simple in plot and scene description. Zeng's answer is also particularly aesthetic, which is quite unique in The Analects.
Although the Analects of Confucius is not long, as one of the Confucian classics, it has already become a must-read book for cultural people. Its attitude towards life and thoughts have left a profound influence on China's cultural and ideological history.
2. Mo Zhai lived between Confucius and Mencius, that is, during the Spring and Autumn Period and the Warring States Period. According to legend, his ancestral home was in the Song Dynasty and he lived in Shandong for a long time. Mozi mentioned that he was called a "bitch" and could be a vehicle manager, so his birth status was relatively low. In the early days, he "studied under Confucianism and was influenced by Confucius", and later he founded Mohism, which was in opposition to Confucianism. Mohism is not only a school, but also a civil society with strict discipline. Leaders are called "tycoons" and have many disciples. They attach importance to hard practice and do not avoid danger.
Mozi advocated "universal love" and opposed the distinction between intimacy and inferiority based on patriarchal clan system. Put forward "no attack" and oppose wars between countries aimed at plunder; Require "frugal burial" and "frugal use", and oppose extravagant lifestyles and rituals and music systems; Advocate "Shang Tong" and "Shang Xian" and oppose nepotism. He also believes in the existence of "Tian Zhi" and ghosts and gods. Therefore, some scholars believe that Mozi's thought represents the interests of "the people of agriculture and industry". Mohism prevailed in the Warring States period and was a contemporary "outstanding school" with Confucianism. It gradually declined after the Western Han Dynasty. Mozi is a collection of Mohist works written by Mo Zhai, his disciples and later scholars. There are 7 1 articles in Han dynasty, and there are 53 existing articles.
Mohist thought, as far as its view of the whole social culture is concerned, advocates simplicity and practicality, so it emphasizes the practical content of all language expressions to convince people by reasoning and opposes the modification and literary talent that are not conducive to practicality. This concept is quite reasonable for essays, but not suitable for literary works. Mozi's style is the same. Simple language, strict logic, good at reasoning with specific cases. For example, in the article "Non-attack", it is said first: "Today, a man entered the garden and stole his peaches and plums, but everyone heard about it but didn't. If he comes to power, he will be punished. What is this? Losing people is also self-interest. " Then, let's talk about those who are busy with people, dogs, chickens and dolphins, those who rob people of cattle and horses, those who kill innocent people and take away their clothes and fur, and repeatedly explain the truth that "the more people lose, the more inhuman they are, and the heavier their sins are." Finally, it boils down to "today's great injustice, attacking the country, then you don't know right and wrong, so you can call it righteousness." Is this the difference between knowing righteousness and not knowing righteousness? " This is very clear and convincing. Strictly speaking, China's ancient exposition began with Mozi. In this respect, it occupies an important position in the history of China's prose.
3. (about 372- about 289) Zou (now Zou County, Shandong Province) was born in the early Warring States period. Stone, the descendant of the noble Lu. He claimed: "If you can't be a Confucius, you can give it to someone else." ("Mencius Li Lou") Because he respected and promoted Confucius' theory, he became another master of Confucianism, and later generations honored him as a "saint". He acted like Confucius, accepting many disciples and leading them to lobby other countries. Because all countries are competitive, he advocates that virtue is king, and benevolence and righteousness are useless, so he can't be appointed, so he retired and wrote books.
Monk's thought originated from Kong Qiu and developed. He advocates benevolent governance to make people live and work in peace and contentment. His ideal society is that people are neither hungry nor cold, and the elderly enjoy a well-off life in their later years. "The people are wise to the monarch" is his famous argument. He sharply criticized the abuse of people by some rulers at that time, and even reprimanded "leading animals to eat each other" (King Hui Liang). At the same time, based on the interests of the clan ruling group, he denied the absolute authority of the monarch: "If the monarch is too big, he must be remonstrated. If he doesn't listen repeatedly, he will be translocated. " ("Zhang Wan") "Your minister is like dirt, then my minister is like hatred." ("Li Lou") "I have heard of killing my husband, but I have never heard of killing the king."
("King Hui of Liang") In this case, no one dares to say anything among the descendants of strengthened autocracy.
There are seven articles describing Monk's words and deeds in Mencius. The writing of this book is different from the Analects of Confucius, which was completed by himself and his disciples. Institutionally speaking, Mencius still belongs to the bibliography system, but it has made great progress compared with the Analects. This is not only because its length has been lengthened, but also because many paragraphs are developed around a certain center, with complete structure and clear organization. As long as you add a topic, you can write a separate article.
Among the essays of the pre-Qin philosophers, Mencius and Zhuangzi are the most literary. Because Monk is not as deep and solemn as Confucius, but he is conceited, sharp-edged, argumentative and eloquent, and he is always ready to fight with others and will surely win. Reflected in the article, it not only explains the truth logically, but also has a strong emotional color. His writing is frank, laughing and cursing, and he never hesitates; The style of writing is popular and fluent, there is no blunt language, and I like to use layers of parallelism, which forms a remarkable feature of the prose of Mencius, which is full of momentum. Like a long river breaking waves, it is magnificent, aggressive and unimpeded.
When you say adults, you should be reserved and don't treat them as majesty. The hall is several feet high and the questions are several feet high. I succeeded, and I am blessed; Before dinner, the abbot served hundreds of concubines, and I was successful and blessed; I like drinking, I like driving and hunting, and I like riding in the back for a thousand times. I succeeded, and I am blessed. On the other hand, I don't do anything. Here, it's all ancient. I'm He Wei. ("Dedicated")
The literariness of Mencius is also manifested in the good use of images to help reason. Sometimes it is a short metaphor, such as: "Alas! Men have chickens and dogs to let go (escape), but they don't know if they want to. There is no other learning method, just seeking peace of mind. " (Gao Zi) Sometimes it is a complete short story and fable. For example, "encouraging young people", "pot calling the kettle black" and "being Feng's wife again" have all become common idioms in later generations.
The most wonderful thing is a passage from Li Lou:
Qi people have wives and concubines, and if lovers go out, wine and meat are jealous. If his wife wants to eat and drink, she will have money. His wife said to his concubine, "the lover comes out, eats wine and meat, and then turns his back." People who ask for food and drink will be rich. No one came. I will be the place of my beloved. " Fleas move and are given from the place of good people, and no one talks with him all over the country, while offering sacrifices to Dongguoling, begging for the rest, and taking care of him. This is the way to be satisfied. When his wife came back, she told her concubine, "A lover is the hope of his life. If this is the case now! " Don't be a concubine, tears will spill over your heart. The lover doesn't know, so he pays from the outside and is proud of his wife and concubine.
From a gentleman's point of view, the reason why people seek wealth and power is that wives and concubines are shameless, and those who don't cry are a few hopes!
This is a wonderful satirical story. Although the text is short, it is concise, the plot has changed, and the characters have personality. Especially at the end of the story, there is a strong contrast between the triviality of the characters' inner character and the solemnity and self-sufficiency of the appearance, which achieves the funny aesthetic effect and the sharp irony purpose. You can also see the author's sharp personality. This ugly phenomenon has always existed in society, so the vitality of this story has never dried up.
Mencius' prose has a far-reaching influence on later generations. It is a combination of sensibility and rationality, and it is good at using literary means to achieve practical purposes. He not only advocates Zhang Yiwen's preaching, but also attaches importance to the aesthetic feeling of literature, and likes to integrate personal feelings into reasoning, thus becoming an excellent model of ancient writers in Tang and Song Dynasties. Look at Han Yu's article. They are bold and rigorous, like to use parallelism and metaphor, and have the greatest relationship with Mongolian.
Monk's views on personal cultivation and how to understand ancient poetry also had an important influence on later literary criticism. He said, "I know what I'm talking about. I'm good at cultivating my noble spirit." (Gong Sunchou) The "Qi" here refers to an aboveboard feeling. The literary theory of later generations (mainly discussing the relationship between writer's talent and article style) developed from this. He also said that when reading the poems of the ancients, it is necessary to "know people and discuss the world" and "go against one's will with one's will", which are very incisive opinions and important principles in later literary criticism.
4. Before talking about Zhuangzi, it is necessary to briefly introduce Lao Zi. Historical records quoted three different opinions about Laozi. One said that he was the "history of the Tibetan room" of the Zhou Dynasty, and his surname was Li Minger, which was long before Confucius. It is said that Confucius once asked him about "etiquette"; One said that Laozi may be an old laizi of Chu, contemporary with Confucius; It is said that in the mid-Warring States period, Zhou had a famous official, and some people thought he was Lao Zi. There are also different opinions about the age of Laozi. Some people think that it should be earlier than the Analects of Confucius or roughly at the same time, while others think it is even later than Zhuangzi. In our opinion, Laozi is probably the ancient legendary Tessa, and there have been some stories and remarks about him. These remarks may be the embryonic form of Laozi, whose age is similar to that of The Analects. Around the middle of the Warring States period, this book was supplemented by others, forming the face of Laozi today, so it contains contents reflecting the social characteristics of the Warring States period. This book is written in rhyme, and the rules of rhyme are similar to those of Chu Ci. Its author should be the Chu people.
Laozi is a philosophical work centered on politics, and it also involves the principle of personal standing in the world. But this book combines the two with the universal nature of nature-
"Tao" is linked together, so "metaphysics" is very strong. Politically, Lao Tzu advocates "doing nothing without doing anything", that is, opposing people-oriented means-including various cultural etiquette-to interfere in social life and respecting the "natural" state of life; Regarding the attitude towards life, Lao Tzu also advocates quietness, yielding and weakness, but this is not as negative as later generations understand, because the "femininity" advocated by Lao Tzu is actually a long-term way and a way to win.
The style of Laozi is neither a quotation like the Analects of Confucius nor an "article" in the general sense. There are about 5,000 words in the book, all of which are short and pithy philosophical aphorisms, which rhyme well and are particularly easy to remember. Each chapter has a certain center or coherence, but the structure is not strict and often repeats before and after. Its language is unpretentious, but its truth is profound, which often reveals the law of things changing to their opposites, the changing relationship between things, and the method of winning from the opposites, and embodies the thoroughness of China's philosophical thoughts in the pre-Qin era. It has a far-reaching impact on the development of China culture. For example, Chapter 36 says: "If you want to be trapped, you must open it;": : if you want to be weak, you must be strong; If it is to be abolished, it must be consolidated; If you want to take it away, you must be solid with it-it's called twilight. "Pretending to be weak and motionless, maintaining a kind of elasticity, prompting the hostile party to expand, exaggerate and even become fragile, that is, to produce a reversal of ups and downs, which is really profound.
Laozi is the basic classic of Taoism in the pre-Qin period. Zhuangzi, written by Zhuang Zhou and his disciples, is a masterpiece promoting Taoism.
Zhuang Zhou was born in Song Guomeng (now the northeast of Shangqiu County, Henan Province). Life is about the same age as Monk, maybe a little younger. I've only been a humble paint garden collector. According to Zhuangzi, he lived in poverty and lived in mean streets. When he was embarrassed, he made a living by weaving shoes, which made him pale and emaciated. But it is said that the king of Chu sent someone to welcome him to the state of Chu, but he refused, saying that killing people is the nature of officials, so it is better to live in poverty and have fun.
Zhuangzi was recorded as 52 articles in the Han Dynasty, and there are 33 existing articles. Among them, seven chapters of "Inner Chapter" are generally believed to have been written by Zhuangzi himself; There are fifteen foreign articles and eleven miscellaneous articles, including Zhuang Zhoumen's and later Taoist works.
Zhuang Zhou's thought is based on Laozi. But the center of Laozi is to expound the political philosophy of natural inaction, and the center of Zhuangzi is to explore how individuals can realize self-liberation and self-preservation in a heavy and dark society. In the author's view, the most ideal society is the chaotic state in ancient times, and all artificial systems and cultural measures are against human nature, so they are worthless. For personal life, Zhuangzi emphasized "loyalty", abandoned any worldly knowledge and reputation, and pursued the integration with the abstract essence of the universe-"Tao", thus achieving absolute and perfect spiritual freedom. Zhuangzi has a profound understanding and sharp criticism of reality. Unlike others who only look at the problem from the brutality of the rulers, the author points out more thoroughly that all social etiquette and moral standards are essentially just tools to maintain the rule. "Ghost House" said that most people always lock the box tightly to prevent it from being stolen, and they will steal it together when they meet thieves. "The sage knows righteousness" is a means to lock the box, and it is a thief of the country. "It is stolen by the sage knowing righteousness". Therefore, "those who steal the hook will be punished, and those who steal the country will be punished." The door of the vassal, and righteousness lies. "
Extremely exciting. However, the author does not advocate changing reality with positive behavior, but holds a pessimistic attitude towards real life. It is even believed that the opposition between right and wrong, beauty and ugliness, and size of everything in the world is only the opposition of human understanding, not the essence of everything itself.
The thought of Zhuangzi School has left a far-reaching influence in the history of China. In a positive sense, it reveals the essence of social ruling thought, shows a warm desire to get rid of spiritual bondage, and provides a philosophical starting point for literati with anti-traditional spirit and heresy in feudal times; In a negative sense, the freedom it pursues is only the freedom of ideas rather than the freedom of practice. It only provides people with a way to escape social contradictions, so it can always be tolerated by rulers.
Zhuangzi himself is both a philosopher and a poet. Zhuang Xue's descendants were also infected by him. Therefore, Zhuangzi, a philosophical work, is full of strong literary color. Moreover, its article system has been divorced from the form of quotation, which indicates that the pre-Qin prose has developed into a mature stage. In the literary sense, it represents the highest achievement of pre-Qin prose.
It is a major feature of Zhuangzi to illustrate philosophical truth with artistic images. During the Warring States period, there were many false fables and stories that were reasonable, but they were only used as metaphorical materials to prove the point of the article. Zhuangzi doesn't stop there. In terms of theoretical consciousness, Zhuangzi School originally held the view that "words don't mean everything", that is, logical language can't fully express ideas. Related to this, in terms of expression, many chapters, such as A Journey of Joy, A Life on Earth, De Chong Fu and Qiu Shui, are almost composed of a series of fables, myths and fictional stories, and the author's thoughts are integrated into the dialogue between these stories and people and animals, which goes beyond the significance of taking stories as examples. Moreover, the author's imagination is strange and rich. Ancient and modern figures, skeletons and ghosts, insects, trees and stones, and Dapeng finches are all strange and varied, which makes the article full of strange and changeable colors.
The purpose of "happy travel" is to say that people's spirit can get rid of all worldly fetters, become the same avenue, and swim in endless happiness. So at the beginning of the article, it was written that Dapeng went straight to the sky and Wan Li flew in, which made people think.
The article in Zhuangzi is lyrical. If the feelings in Mencius are expressed by clear logic, then the feelings in Zhuangzi are often unprovoked and chaotic. This feature can already be seen in the text quoted above. In addition, "Zhuangzi" often shows a sad mood, such as a paragraph in "Happiness":
Chu of Zhuangzi, seeing the empty shell head, lost its shape and beat it with a horse, so he asked, "Why is your master greedy and unreasonable?" The son must have the matter of national subjugation, and the axe must punish it, and for this reason? Will the son have a hard time and be ashamed of the ugliness of his parents and wife? Why? The child will be hungry and cold, so what should I do? What is the reason for the son's spring and autumn? "
The purpose of "happiness" is to regard death as the liberation of a painful life. This kind of world-weariness is actually due to the perfect expectation of life, so everything you see is pain. Zhuangzi's series of questions about Golgotha in this section are full of the sadness of life.
The article structure of Zhuangzi is also very strange. It doesn't look tight, but it often comes suddenly. You can do whatever you want and stop whenever you want. Wang Yang is reckless and changeable, sometimes seemingly irrelevant, jumping up and down at will, but his thoughts can run through. Sentences are also rich and varied, whether fluent or inverted, long or short, what's more, they are rich in vocabulary, detailed in description, and often rhyme irregularly, which is very expressive and original. Scholars influenced by Zhuangzi in later generations can make a long list in terms of ideas, writing styles, article systems and writing skills. In terms of first-class writers, there are Ruan Ji, Tao Yuanming, Li Bai, Su Shi, Xin Qiji and Cao Xueqin. It can be seen that its influence is great.
5. Han Fei (about 280-233 BC), a Korean aristocrat and a student of Xunzi, lived at the end of the Warring States Period. At first, Qin Shihuang saw his works and admired him very much. He was invited to the state of Qin. His classmate Reese was afraid that he would be reused, which shook his position. He was framed and imprisoned, and finally committed suicide in prison. His book Everything is Wrong is the representative work of pre-Qin legalists, with 55 articles in total.
Although Han Fei studied under Xunzi, his thoughts were quite different. He integrated the thoughts of Shen Buhai, Shang Yang and others, and developed into his own complete theory, focusing on the technique of governing the country, which was adopted by Wang. For Confucianism, he denounced it as a "moth"-a moth. Han Fei is a clever and profound person who has a thorough understanding of the world at that time. He doesn't believe that people have good feelings or that people can get better through education. He only believes that rewards and punishments are clear, so as to drive others away and harm others. A book "Everything is Wrong" constructs a set of methods and theories of extreme absolutism and strict control over people, which makes people shudder to read. However, this is an extremely important book for studying political science.
From the cultural point of view, Han Fei despises everything that belongs to art and beauty, and is an out-and-out utilitarian. But his article is very distinctive. He knows how to explain his ideas by various means. From the point of view of strict logic, meticulous discussion and clear organization, it is even better than Xunzi; Because he likes to explain the truth thoroughly and spread it out layer by layer, most of the pages are very long (for example, Wu Zhu is about 7 thousand words); Because his thought is sharp and confident, his writing is steep and sharp, and his tone is firm and arbitrary. He is also good at using a lot of metaphors and fables to demonstrate things, which enhances the vividness and persuasiveness of the article.
Now, there is an incompetent son. Parents angrily changed, villagers angrily moved, and teachers reformed. With the love of parents, the trip of fellow villagers, the wisdom of teachers, and the three beauties, the husband remains motionless and his shin hair remains unchanged. The State Council officials fuck officers and soldiers, push public law, plot traitors, and then fear them, change their discipline and change their ways. Therefore, the love of parents is not enough to teach children, and must be severely punished by the state department. The people are proud of listening to prestige. Therefore, the city of ten miles, building season, can be super, steep; A mountain is a thousand miles away, and it is easy for a cripple to graze and graze. Therefore, it also clearly shows that the law of the Lord is steep and his punishment is strict. ("Five moths")
The article deduces the truth from common life phenomena, which is profound and clear. But extreme examples are also obvious.
The Chu people had shields and spears, and praised them: "My shield is strong and cannot be defeated." He praised his spear and said, "The benefits of my spear are all trapped in things." Or, "What about a child's spear and a trapped child's shield?" He has the ability to respond. (the difficult one)
This is the origin of the common idiom "contradiction". It was originally used to attack Confucianism, praise Yao's knowledge and Shun's virtue, and point out that they can't coexist at the same time, which shows Han Fei's requirement for logical rigor. Others, such as Waiting for the Rabbit, Honest Man Buying Shoes, and Make-up Rest, are vivid fables and are still widely quoted today.
Han Feizi marks the further development of theoretical works in the pre-Qin period. In fact, there are not many theoretical articles that can be compared with later generations.
Interviewee: jovial bond- Apprentice Magician II11-2316: 51.
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"Scholar" refers to thinkers and works that reflect the interests of all walks of life in the ideological field of this period. It is also the general name of various political schools from pre-Qin to Han, and belongs to private schools that emerged after the Spring and Autumn Period. "A hundred schools of thought contend" shows that there were many thinkers at that time, but it was also exaggerated. The main figures are Confucius, Mencius, Mozi, Xunzi, Laozi, Zhuangzi, Liezi, Han Feizi, Shang Yang, Shen Buhai, Xu Xing and Gao Zi.
Andy, Gongsun Zilong, Keiko, Sun Wu, Sun Bin, Zhang Yi, Su Qin, Tian Pian, Shenzi, Yin Wen, Zou Yan and Lv Buwei.
A hundred schools of thought contend, reflecting the extremely active situation in which different schools of thought argue with each other like bright stars. Its brilliance and color have written a dazzling page in China's academic history, cultural history and ideological history!
Regarding the classification of the hundred schools, Sima Tan listed six schools. "This is the focus of the Six Classics: Yi Da Legend:' The world is consistent without worry, and all roads lead to the same goal. Yang Fuyin, Confucianism, Mohism, fame, law, morality, originally serving the rulers' (Biography of Taishigong in Historical Records). Liu Xin's "Seven Views" in Hanshu can be divided into ten schools: Confucianism, Taoism, Yin and Yang, Law, Ming, Mohism, Vertical and Horizontal, Miscellaneous, Agriculture and Novel. In addition to novelists, they are called "nine-legged and full".
In the contention of a hundred schools of thought, Confucius, the founder of Confucianism, stood out from the contention of a hundred schools of thought because he inherited the cultural orthodoxy of three generations in the Central Plains. Thus, Confucianism not only occupies a prominent position in the contention of a hundred schools of thought, but also becomes the mainstream and core content of traditional culture, which has an unparalleled influence on the formation of the Chinese national spirit. In fact, we can say that Confucianism is not an academic or school in the usual sense. Confucianism is the cultural essence of the Chinese nation and the embodiment of China's inherent value system. It has penetrated into every capillary of traditional culture, and greatly influenced all fields of China culture. All doctrines, sects, and even foreign cultures and religions produced from the soil of China can't avoid bringing traces of Confucian culture. Today, not only that. Confucianism has also had a permanent impact on world culture (as we know, Japan and the "Four Little Dragons" praised Confucianism as a prescription to solve the crisis of faith and moral decline brought about by modernization after realizing or basically realizing modernization. The so-called "Southeast Asian cultural circle" is basically a cultural composition model with Confucianism as the main body. It has effectively promoted the social civilization and progress in Southeast Asia. With the development of history, Confucian ethics is entering western countries.
Due to the split situation in the Spring and Autumn Period and the Warring States Period, most of the schools were regional when they were established. For example, Zou Lu (Qufu, Shandong) is the birthplace of Confucianism and Mohism; Sanjin (Yicheng, Shanxi) is a hotbed of legalism; The south is the blue of Taoism; Yan and Qi (northern Hebei and Linzi, Shandong) are the birthplaces of Yin and Yang families.
Philosophers are the general name of political schools because the basic purpose of their schools is to provide political strategies for monarchs. Confucianism advocates reforming the people with morality; Taoism advocates governing by doing nothing; Legalists advocate that credit must be punished; Mohism advocates universal love for Shang Tong; Famous scholars advocate respecting soldiers and restraining generals. After the Han Dynasty, Mohism and famous scholars became juexue, farmers became a technical discipline independently, and Yin and Yang schools evolved into metaphysics. Therefore, only Confucianism, Taoism and law have an influence on the politics of the later unified dynasty.
Many thoughts of a hundred schools of thought have left profound enlightenment to future generations. Such as Confucian "benevolent policy" and "don't do to others what you don't want others to do to you"; Mencius' ancient democratic thought; Dialectics of Taoism; Mohist scientific thought; Legalist materialism; The military thoughts of military strategists are still shining today. Even the sophistry master initiated the logic field in the history of China's philosophy. We can and should learn from the vigorous and promising spirit of Confucianism, and encourage ourselves to be full of vitality and work hard; Learn the Confucian spirit of loyalty to the country and cultivate their patriotic feelings; Learn from the Confucian spirit of "controlling benefits with righteousness" to enlighten yourself to treat material interests correctly, and learn from the Confucian spirit of benevolence to cultivate their noble sentiment of loving the people; Learn from the Confucian concept of honesty and cultivate their own independent personality with self-respect and self-improvement; We should also learn from Mohism's "universal love", "Shang Xian" and "frugality"; Taoism's "less selfish desires" and "Taoism is natural"; Legalists' thought of "abolishing private interests" and so on.
Tracing back to the source and taking its essence is naturally of great benefit.