During this period, great changes have taken place in society, and history has moved from division to unity. In view of the rapid changes in society, various factions have launched heated debates, written books and expounded their own ideas and political opinions.
Scholars or thinkers representing all classes, strata and political forces try to explain or put forward opinions on the universe, society and everything according to the interests and requirements of their own classes (strata) or groups. They wrote books, shouted at disciples and heckled each other, so there was a situation of "a hundred schools of thought contend" in the ideological field.
The emergence of "a hundred schools of thought contend" in the Spring and Autumn Period and the Warring States Period is the reflection of the above social and class relations in China's ancient ideological system. The emergence of this "hundred schools of thought contend" has its special historical environment. At the end of the Spring and Autumn Period and the beginning of the Warring States Period, various vassal states successively carried out political reforms. These are the new landlords who used the power of political power to change slavery.
Production relations, the establishment of a new social order, thus completing the process of feudalism. By the Warring States period, because countries were in a state of feudal separatism, a unified feudal regime had not yet been formed. The emerging landlord class put lords in every vassal state.
We should focus on political, economic and military reforms, so that the ideology of the landlord class will lag behind the economic base and other aspects of the superstructure for a long time. Because of the dominant landlord class
On the other hand, their political power has not been consolidated and their thoughts have not yet formed the ruling ideology of feudal society, which has created favorable conditions for the emergence of a situation in which a hundred schools of thought contend. Social strata from the middle and late Spring and Autumn Period to the Warring States Period
Thinkers of all classes and classes are free to write books and express their thoughts and opinions everywhere, and are not excluded and bound by the ruling ideology of the landlord class. Once the ruling ideology of the landlord class is established, the feudal freshman
With the formation of a unified country, it is difficult to see the grand occasion of "a hundred schools of thought contend" in the Spring and Autumn Period and the Warring States Period.
The most fundamental reason for the cultural glory in the Spring and Autumn Period and the Warring States Period is that the era of great social change has provided a historical stage for thinkers of all classes and groups to express their opinions and "let a hundred schools of thought contend"; At the same time, it also depends on the synthesis of many factors.
1, the ceremony ends.
The great social changes have liberated the taxi class, which originally belonged to the lowest stratum of the nobility, from the heavy fetters of patriarchal clan system and achieved an independent position in social identity, which has been further facilitated by the desire for talents of the princes who are committed to hegemonic undertakings.
The momentum of the gentleman class. The rise of scholars means the formation of a professional cultural class that serves "hard work" and is engaged in spiritual creation, and the material life and spiritual life of the Han nation are doomed to be deeply influenced by them.
2. The fierce merger war broke the isolated and static life style, and the scale of cultural exchange became larger and larger. The conflict, interweaving and infiltration of various factors provided opportunities for cultural reorganization.
3. Creative spiritual labor, thus providing a prerequisite for Taoism to "split the world".
4. With the loss of the status of "the master of * * *" in the Zhou Dynasty, the full-time palace cultural officials who guarded the world were sent down to the lower level or moved to other countries, which directly promoted the rise of private sub-groups.
It is the combination of the above conditions that creates a golden opportunity for the spiritual development of the Han nationality. It is in this cultural background that the magnificent "a hundred schools of thought contend" came into being.
The reasons for the contention of a hundred schools of thought can be summarized as follows:
First, political factors. At that time, it was in a period of great social change, social unrest and disputes among vassal States. In order to gain hegemony in the struggle, the monarchs of various vassal States competed to recruit talents and talents, and made their countries rich and strong with different ideas and theories. This has created a relaxed academic atmosphere for a hundred schools of thought to contend.
Second, economic factors. At that time, with the great economic development, some people became leisure classes and had time to engage in their own academic activities.
Third, scientific and technological factors. Great progress has been made in science and technology, such as astronomy, mathematics, optics, acoustics, mechanics and medicine. These scientific and technological achievements mark the improvement of people's understanding level and enrich people's spiritual world and material life.
Fourth, cultural factors. At that time, "the emperor lost his official position, but his learning was in four foreign countries", which broke the situation that "learning was in official learning", and made the cultural learning originally monopolized by the nobility spread to the lower classes of society and moved down to the people (this historical phenomenon was called "culture moving down"), resulting in the prosperity of private learning.
Fifth, the academic freedom factor. Academic groups are relatively independent of political power. Although they started from the interests of different social groups, they wrote books, discussed current events and expounded philosophies, but they were not political vassals and attached to a political power group, but "stay with me and leave without me."
In addition, between different schools, between different schools in the same school, they both struggle with each other and learn from each other. This is another important factor that urges a hundred schools of thought to contend.
During the Spring and Autumn Period and the Warring States Period, the rapid development of productive forces promoted the prosperity of businesses and towns, and the traditional social order was violently impacted. In the tide of countries competing for reform,
Scholars with cultural knowledge lobby around and give lectures, which greatly broadens their horizons and urges them to think independently and explore creatively. Representatives of different political and ideological factions in society put forward different views on various issues.
Solution, the emergence of a number of pioneering academic masters, forming a situation of a hundred schools of thought contend.
In the history of China, the Spring and Autumn Period and the Warring States Period were the most brilliant times in ideology and culture. During this period, an unprecedented academic situation of a hundred schools of thought contended, which played an important role in the history of China's thought. This period became an important period of great integration of hundred schools of thought's political thoughts and academic thoughts in the history of China. During this period, the social structure changed dramatically, social contradictions were extremely sharp, merger wars broke out one after another, and cultural thoughts were unprecedentedly active. Most of China's great thinkers appeared in this era, which constituted the essence and foundation of Chinese civilization.
In this period, an important phenomenon is the emergence and activities of intellectuals-the "scholar" class.
How did the "scholar" class come into being? During the Western Zhou Dynasty, schools were all state-owned. Zhou Li clearly stipulates that "the ancients studied politics". Historians at that time were both government officials and school teachers. Mr. Zhang Xuecheng said: "In the heyday of the three generations, the knowledge of Tianchang was based on officials.
"Zhou Guan" is 360. The study of heaven and man is ready. "We are talking about the situation of' learning to be an official'. That is, during the Xia, Shang and Zhou Dynasties, the government completely controlled the school, and officials must be teachers in learning, and all kinds of knowledge should be owned by the government.
An official in charge of learning. For example, studying law, "Li Zhou Di Guan" records "being subject to Si Tuleideng law". That is, learn from Si Tuleideng officials. However, not everyone can go to school, only the children of princes and nobles can go to school.
To qualify. Ordinary people can't master cultural knowledge. When Zhou Ping moved eastward, the status of the son of heaven declined, and there was a situation of "improper rites and music". Some "Wang Guan" were scattered to vassal states, while others were scattered among the people. The breaking of the situation of "learning to be an excellent official" made private schools flourish, and the admission conditions changed greatly in the Western Zhou Dynasty, just like the private schools run by Confucius.
Advocate "teaching regardless of rank", and the object of education regardless of grade, as long as students give him "book blessing" (a string of bacon) as tuition. In this way, the range of educated people is greatly expanded, so there are more learned people.
Get up. These people are the so-called "scholars". The composition of "yes" is very complicated. They belong to all classes. You can recommend a scholar to be an official. Many people with economic foundation abandon agriculture for study, while private schools are developed.
The premise is this condition.
The activities of the "scholar" class were closely related to the prevalence of the "monk" atmosphere in the society at that time. "Godsworn" began in the Spring and Autumn Period and became more popular in the Warring States Period. In addition to strengthening their own strength in politics, economy and military affairs, governors or doctors also need the help of scholars in order to compete in the Central Plains and unify China, so they "cultivate scholars" one after another, forming a social atmosphere. For example, at the end of the Spring and Autumn Period, Tian Chang of Qi was friendly to "scholars" as early as in Qi Jinggong. For every cow killed, only one bean (four liters) of meat is taken, and the rest is used as food. At the end of each year, Tian Chang only takes "two systems", that is, two pieces of cloth and two pieces of silk, and gives the rest to "scholars" to make clothes. Another example is Wei Wenhou Cao Xian Shili in the early Warring States Period, surrounded by a large number of intellectuals. In the mid-Warring States period, when Qi Weiwang and Wang Xuan were in power, they went to Ximen, the capital, to recruit scholars from all over the world, where they gave lectures, wrote books and talked about state affairs. The later "Four Childes", namely Meng Changjun of Qi, Xinling Jun of Wei, Ping Yuanjun of Zhao and Chun Shenjun of Chu, all had thousands of "cultivators". At the end of the Warring States Period, there were also "3,000 diners" in Lv Buwei, Qin, most of whom were skilled. Many outstanding figures in The Scholars have been reused and even become ministers, such as Shang Yang and Wu Qi, and their academic activities have been encouraged and funded.
In addition, at that time, the vassal states devoted themselves to enriching Qiang Bing, which was also closely related to the loose policies adopted in academic research. Especially during the Warring States period, the vassal states often adopted a tolerant policy towards scholars and allowed academic freedom. This created favorable conditions for scholars to write books and express their personal opinions, which greatly promoted the ideological emancipation during the Warring States period.
Gong Xue, Xia Ji, the main base for a hundred schools of thought to contend, is the most typical example.
During the Warring States period, due to the developed economy, enlightened politics and good cultural policies, the kings of Qi gave generous material treatment to scholars. It attracted almost all the famous schools of thought at that time to gather under Xia Ji. Gong Xue, Xia Ji has become an extremely striking academic place where a hundred schools of thought contend. And let the vassal States envy, imitate in succession, almost without exception, become a model at that time.
The history of the establishment and rise and fall of Gong Xue in Xia Ji is basically the same as that of Tianqi regime. It rises and falls with the strength of Tianqi. Academic circles generally believe that it was founded in the period of Tian Wu, the second generation monarch, that is, after Tian replaced the Jiang family to seize the state power of Qi. It developed in Qi Weiwang and flourished in Qi Xuanwang. Decline during the reign of King Qi Min; ZTE was in the period of King Xiang of Qi; Jian 'an died, Qin destroyed Qi. It has existed for about 150 years, but it has a far-reaching impact on future generations until today.
Because Xia Ji Gong Xue was founded by Tianqi Dynasty, the direct reason is that politics is a necessity. After the Tian Dynasty, emperors of all dynasties tried their best to dominate the princes. Xia Ji's bachelor's degree is to create public opinion, design blueprints and draft laws and regulations for the political needs of the kings of Tianqi. Objectively, it is also to meet the political needs of Tianqi rule. Therefore, Xia Ji Gong Xue is first and foremost a think tank. The second is to show off national strength, flaunt respect for the virtuous and attract talents. This has created a superior political environment for academic exchanges, cultural communication and a hundred schools of thought contend. Therefore, Xia Ji Gong Xue has the nature of the Academy of Social Sciences.
"Talk after ruling" is one of the main features of Xia Ji's bachelor activities, which embodies the distinct political nature of academic officials. "Not cured", that is, "not in office". Although there is.
The title of doctor. But not in the actual position. "Deliberation" is to discuss the current political affairs, state affairs, and the strategies for dealing with chaos, so as to provide decision-making basis for Tian Ji rulers and realize the function of a think tank. It is rambling to talk with them about current politics.
In the new political atmosphere, there is no or little flattery, and all comments and suggestions are frank and outspoken.
At the same time, Mr. Xia Ji and his scholars made use of the good environment and conditions provided by Qi State to discuss with great concentration, contend with each other, learn from each other's strengths, enrich and develop the theories of their respective schools, and promote the great integration of Chinese culture. During this period, a large number of works of different schools were produced, some of which were enriched and supplemented by Xia Ji. There are Huang Lao School, Confucianism, Legalism, Yin Yang School and so on.
Wait a minute. The History of Han Art and Literature records some works of Mr. Xia Ji. And Mr. Xia Ji, a famous scholar in various schools, often works with his disciples. Mr. Xia Ji and famous scholars of various factions preached in Gong Xue.
Tao, teaching to solve doubts has trained many talents. For example, Xunzi studied here at the age of 15, and later became an academic master under Xia Ji. Mencius, on the other hand, gave lectures in Qi twice in the past 30 years and was awarded Shang Qing. According to Shi Jiatian's Family Portrait, there are hundreds of thousands of people in Jixia Academy, and there are many successful people under it. For some accomplished talents, they are often employed by Qi State as officials at all levels and directly participate in the political activities of Qi State, which is recorded in Qi Ce Zhan Guo Ce.
Liu Xiang "don't"
Record "records that; There are millet doors and doors. People who chat will meet under the millet. "This refers to the academic conferences held regularly by scholars from various schools. At the regular meeting, each school recommended its representatives to explain their academic views.
And refute schools that are inconsistent with their own views. In fact, this is an opportunity to provide academic exchanges and contention for various factions, so as to better enrich and develop their own theories and gain political attention. But they think.
Topics are very wide, ranging from different academic viewpoints to different political opinions, as well as thinking about the mysteries of the universe. Gong Xue, Xia Ji is the main garden where a hundred schools of thought contend during the Warring States Period. This kind of academic report will be
The concentrated expression of a hundred schools of thought contending.
The Xihe Kao written by Wei in the early Warring States Period, or the Palace of Qi in the middle of the Warring States Period, or the Lu Chunqiu compiled by 3,000 people at the end of the Warring States Period.
The academic policies pursued are all tolerant. Scholars were well treated in all countries, especially in the period of King Wei and Qi Wang Xuan, which was the academic and cultural center at that time and the birthplace of a hundred schools of thought.
Land. Although Tianqi regime advocated the study of Huang Lao, it did not crowd out and attack scholars from all walks of life, but was inclusive and courteous. Scholars can give lectures, write books and discuss political affairs at will. For example, Confucian masters
Mencius' political views are different from those of Qi Weiwang and Wang Xuan. But when he was in exile, imperial academy was highly regarded, and his aristocratic status was quite high. Qi Xuanwang asked Yu Zi many times about political issues, and even asked Mencius for advice on some major decisions, such as Qi cutting Yan.
Later, due to political differences, Mencius left Qi. However, Qi Xuanwang tried his best to keep him, saying, "If you want China, you will give Mencius a room and raise ten thousand disciples", that is, he intended to build a house for Mencius and help him learn.
Due to the tolerant policies of the vassal States in the Spring and Autumn Period and the Warring States Period, they were allowed to "cooperate and stay, but not go". Scholars, like birds of freedom, can "choose wood and cross the road", thus promoting the flow of talents in various countries. For example, Shang Yang was not reused in Wei Dynasty. I heard that "wise men were widely recruited", so I went to the west to levy the Qin Dynasty, met with him, and finally entrusted him with a heavy responsibility. Another example is Zou Yan, a native of Qi, who studied in the Imperial Palace and was among the best doctors. He was dissatisfied with his tyranny, so he went to Yan and became a teacher. During the reign of King Xiang of Qi, Zou Yan returned to Gong Xue. During the reign of King Jian of Qi, he served as an envoy of Qi to Zhao without criticism. Another example is that Wu Qi once served as an official in Shandong, Wei and Chu. Whenever he is framed, he votes for another leader. There are many similar examples. The historical environment in the Spring and Autumn Period and the Warring States Period created favorable conditions for the formation of a hundred schools of thought and the emergence of the situation of "a hundred schools of thought contend".
In the environment of academic freedom, Mr. Ye's spirit of exploration and innovation has been carried forward, which has greatly promoted academic development. So works of various schools have sprung up like mushrooms after rain. Various viewpoints coexist, and various tit-for-tat arguments occur from time to time, forming an academic prosperity scene of "a hundred schools of thought contend".
During the Warring States Period (475- 22 BC1), a hundred schools of thought contended.
According to the Records of Hanshu Yiwenzhi, by the early Han Dynasty (206 BC-220 AD), there were 189 scholars who expressed their academic views in the form of works. Historians in the Han Dynasty divided them into different categories.
10 school, namely, Confucianism, Taoism, famous artists, legalists, Mohists, yin and yang scholars, strategists, miscellaneous scholars, farmers and novelists. In this school of 10, philosophers, peasants and novelists rarely discuss philosophy. Later generations are small.
The nine factions outside the home are also called "nine streams". The so-called "ten families and nine streams" came from here.
Later generations called this mutual argument and academic prosperity "a hundred schools of thought contend". In addition to this 10 school, the study of Zhouyi has formed a unique philosophy at that time, which can be called Yi Family. At that time, the study of military and Sun Tzu's art of war had also formed a set of theories with rich philosophical thoughts, which could be called a strategist.
First, Confucianism, representative figures: Confucius, Mencius, Xunzi. Works: Confucius, Mencius, Xunzi.
The second is Taoism, represented by Laozi and Zhuangzi. Works: Tao Te Ching and Zhuangzi.
Third, Mohism, the representative figure: Mozi. Works: Mozi
4. Legalists, representatives: Han Fei and Li Si. Works: Han Feizi
5. Famous artists and representatives: Deng, Hui Shi, Gong Sunlong, Shen Dao and Huan Tuan. Works: Gongsun Zilong
Six, Yin and Yang, representative: Zou Yan.
Seven, strategists, representatives: Su Qin, Zhang Yi. The main remarks were circulated in the Warring States Policy.
VIII. Sage, Representative: Lv Buwei.
Nine, farmers, farmers' representatives: Xu Xing
X. novelist, representative figure: Lou Jingge