[Abstract] nbsp; "To oust a hundred schools of thought and respect Confucianism alone" is the realistic need for the Han Empire to establish a dominant ideology, and it is also the inevitable result of political "great unity". However, the slogan and slogan of the ruling clique are one thing, and the specific operation in its political practice is another matter. Not only did Liang Wudi himself fail to truly respect and oust a hundred schools of thought, but Confucianism was not exclusive after Liang Wudi, and a hundred schools of thought contended and were not ousted. Throughout the Han Dynasty and even emperors, the strategies and means of governing the country have always been adopted by Wang Ba, and the symbolic significance of Confucianism is far greater than its practical role. Emperor Wu of the Han Dynasty carried out the strategy of "attacking" and "respecting politics", and it must not be just because of Dong Zhongshu's suggestion. From the era of Emperor Gaozu to the era of Liang Wudi, a group of calm, fickle, well-informed and far-sighted Confucian politicians have made great contributions to the Confucian ideological system, and this role must be far beyond the ability of any alcoholic Confucianism. The influence of "Three Strategies for Heaven and Man" was academic, not political, and its role at that time was not as far-reaching as that fabricated by later scholars. [off nbsp key nbsp. Word ]nbsp。 Emperor wudingnbsp; Nbsp; unification nbsp; nbsp; nbsp; nbsp; nbsp; Dong Zhongshu nbsp; nbsp; firing hundreds of people nbsp; nbsp; nbsp; nbsp; Professor Zhou Guidian of Beijing Normal University published in the second issue of Journal of Graduate School of Chinese Academy of Social Sciences in 2003, "Does Emperor Wu of the Han Dynasty respect Confucianism alone? -also talk about thinking methods. After reading this article, people are inevitably full of doubts. Just give a few examples: "Confucian classics originated in the Han Dynasty" can prove that "the Han Dynasty was exclusive to Confucianism"? Confucius only served as a small official in Shandong, such as "appointing officials" and "occupying fields". How can he talk about "ruling in Shandong"? What is the basis for Fu Su, the eldest son of Qin Shihuang, to be deeply influenced by Confucius and Confucianism? Did Sima Qian really "listen to Dong Zhongshu's class"? Limited by space, here are only three core questions to question Professor Zhou Guidian: Did Emperor Wu of the Han Dynasty really respect Confucianism alone? Is Dong Zhongshu really appreciated by Emperor Wu of the Han Dynasty? The third question is whether the unified political decision of Emperor Wu of Han Dynasty can be attributed to Dong Zhongshu as a scholar. It seems that the problem has to start with the initial establishment of the dominant ideology of the Han Empire. nbspA nbsp。 In the establishment of the dominant ideology, the short history of 15 years from the death of Qin Dynasty to the prosperity of Han Dynasty left a faint reflection and a meaningful introspection. At the beginning of the Han Dynasty, it has become a common social trend of thought to summarize and evaluate the politics of the former dynasty. In fact, it might as well be regarded as a "big discussion" about the basic ways of ruling the world in the Han Dynasty. At the request of Gaudi, Lu Jia wrote 12 "Xinyu" and analyzed the reasons why Qin lost the world. Jia Yi wrote an immortal chapter-on Qin, and his famous conclusion is: "Being kind and not giving, the offensive and defensive situation is different." It is at this moment that the choice and establishment of state-led ideology is put on the agenda of emperors and generals. Qin destroyed the six countries and annexed the princes, relying on an iron fist and absolute military strength. If "South is the king of the world" depends on this road, it will obviously not work. Kevin·Z, the king of Qin, first made mistakes in his ideological understanding. That is to say, we haven't been able to make a comprehensive and correct estimate of the new situation and new problems we will face after winning the world, the ways and means of thinking and dealing with problems have not completely left the state of war, and we haven't really realized the urgency and importance of changing strategies and swords. The annexation of the world can rely on the temporary powerful force and the cruel laws of legalists, but the governance of the country needs to change a method, that is, to win the hearts of the people through appeasement, obedience, benevolence and persuasion, and public opinion guidance, so as to enhance the appeal and cohesion of the ruling core. After all, the way of "attacking" is different from the way of "defending", and the politics of "attacking" is necessarily different from the politics of "defending". Therefore, whether the policy of benevolence and righteousness can be implemented has become the key to defending the world and controlling the country. Jia Yi's argument almost won wide recognition in academic and political circles in the early Han Dynasty. This may create public opinion for the so-called Confucianism in the near future. The subtext of Jia Yi's accusation that the Qin government abandoned the kingly way, severely punished the law, and allowed tyranny was that he hoped that the emperors of today's dynasties could abandon hegemony, know the contingency and implement the policy of benevolence and righteousness. After a long period of fierce refutation and cruel social choice, a hundred schools of thought contended in the Warring States Period drifted to the Qin and Han Dynasties when Huang Lao, criminal law, Yin Yang school and Confucianism prevailed. Sima Tan's On Six Essentials once commented on Yin and Yang, Confucianism, Mohism, Ming, Fa and Tao respectively. According to Sima Tan's understanding, although there are differences in hundred schools of thought, it is the general trend that "all roads lead to the same goal". This emphasizes the possibility and inevitability of mutual absorption, integration, exchange and unification among various theories. The thinking of a historian reveals the unified trend of imperial thought. The direct influence of political inaction on the ideological circle in the early Han Dynasty was the formation of a relaxed and free academic atmosphere. At the beginning of the founding of Emperor Gaozu, the Qin law of "those who dare to carry books still exist". The Qin dynasty "burned out articles, with a thousand hands" ("Hanshu Ampere; #8226; The direct disaster of Yiwenzhi is academic decline. Probably after Emperor Gaudi, he began to "change the defeat of the Qin Dynasty, collect a large number of books, and broaden the road of offering books. "Huidi four years, abolished the law of carrying books. Emperor Wen acceded to the throne and paid more attention to academics. Once he searched history books, and Dr. Qin was born. North Korea has more than 70 doctoral officers, including doctors in biography and poetry. He also appointed Jia Yi, Chao Cuo and Gong as courtiers. At one time, it was still brewing to change the system to facilitate serving. There are many ancient books that survived Qin's fire. From the emperor to the literate world, because the ruler pursues the learning of Huang Lao, he is thinking.