Interpretation of a hundred schools of thought: originally refers to various schools of thought in the pre-Qin era, and later refers to various political and academic schools. Another way of saying it: the so-called "hundred schools" refers to a large number, which are mainly divided into ten schools: Confucianism, Mohism, Taoism, Legalism, Yin and Yang, Miscellaneous Notes, Famous Scholars, Strategists, Strategists and Novelists.
Ming: Let's express our opinions. Refers to the free debate and mutual criticism of various academic schools.
Han Shu, Ban Gu's History of Chinese Literature and Art: "Every hundred schools of thought, ... come out and work together, each leading one end, worshiping its goodness, talking about it, and merging with the princes."
Hundreds of schools: originally refers to the representative figures and various schools of thought in the pre-Qin period, and later refers to various schools from the pre-Qin period to the early Han Dynasty.
A hundred schools of thought come from Historical Records Biography of Qu Yuan Jia Sheng: "Ting Wei said that Jia Sheng was young and quite familiar with the books of a hundred schools of thought. Wendi called him a doctor. "
A hundred schools of thought contend refers to different schools of thought among intellectuals in the Spring and Autumn Period (770-476 BC) and the Warring States Period (475-22 BC1year). In fact, the so-called "hundred schools" mainly include Confucianism, Mohism, Taoism and Legalism, followed by Yin and Yang, saints, famous scholars, military strategists and novelists. "A hundred schools of thought contend" reflected the fierce and complicated political struggle in the society at that time, mainly the class struggle between the emerging landlord class and the declining slave owners. The cultural thought of this period laid the foundation of the whole feudal culture and had a far-reaching influence on the ancient culture of China.
The background of a hundred schools of thought contending
Class foundation of a hundred schools of thought contend: The Warring States period is a period of great social change, and various social contradictions are complicated. All classes, strata and social groups have their own opinions and opinions on complex social contradictions and social problems.
The main body of a hundred schools of thought contend: during the Warring States period, the situation of official culture and education was broken, and a large number of intellectuals appeared. Because of their different backgrounds, political views and ways of thinking, they belong to different classes and social groups and act as their spokesmen in the field of ideology and culture, and scholars constitute the main body of contention.
The social basis of a hundred schools of thought contend: during the Warring States period, the vassal regime was divided, the politics was not unified, and it was impossible to implement autocracy in culture. In order to strengthen their own strength, monarchs, nobles and bureaucrats of all countries recruit talents and train scholars. Scholars run between vassal States, "if they are United, they will stay, but if they are not, they will go." They have relative freedom and are less interfered by the government, which gives the school opportunities for development and places to express their opinions.
A hundred schools of thought contend originated in the late Spring and Autumn Period and flourished in the Warring States Period. A hundred schools of thought contend is the product of specific historical conditions.
First of all, great social changes have brought about great ideological liberation.
Secondly, the decline of the royal family created conditions for the free development of academic thought.
Third, frequent social contacts promote the exchange of ideas and cultures.
Finally, the prevalence of lectures and the rise of private schools have made cultural classics and various theories widely circulated, forming an atmosphere of contention among a hundred schools of thought.
Significance: It is of positive significance to attack the aristocratic privilege of slave owners and establish and protect the centralization of emerging landlords during the Great Change of Warring States.
History of China Ancient Political Thought (Revised Edition), edited by Liu Zehua and Quan Ge, Nankai University Press, 200 1.
Page 27-29:
The Spring and Autumn Period and the Warring States Period is a great change in the history of China.
Dynamic period. The movement of "the high shore is the valley and the deep valley is the mausoleum" broke the traditional life and concept. What do you think of everything in the past?
? Need someone to answer. How should we live now? Need people to create. Where does the wheel of history turn? need
People predict. Countless problems are before people. In short, social history needs to be re-recognized! contention of a hundred schools of thought
It is the expression of understanding historical changes.
Another reason why a hundred schools of thought contend is that political change and competition between countries need theoretical guidance. At that time, everyone
Hou Du is faced with how to solve the two major problems of internal affairs and diplomacy, and both are faced with the choice of survival and death. ..... this struggle is not only
This is a contest between material strength and intelligence. ..... So countries compete to recruit talents, some for talent.
Some pay a lot of money, and a hundred schools of thought contend just to adapt to intellectual competition. Most of them have the same goal, which is "fuck"
Lord. "
Another reason why a hundred schools of thought contend was that there were many political gaps at that time, and intellectuals were useful and could
Hitchhiking This is not to say that there was an enlightened political system at that time, but that there were many vassal States to facilitate intellectuals.
Bypass between countries. "Going to Qin" not only describes lobbyists, but also applies to thinkers. Several famous thinkers
Almost all travel around the world, which is one thing. On the other hand, because all countries are scrambling to recruit think tanks, the status of intellectuals is relatively low.
Tall man. "Corporal Li" is not the monarch's original intention, but it is out of necessity, and the literati's "rival in love" often annoys the monarch.
Fire, but the monarch had to tolerate it in order to seek a general plan. ..... Although they write books to "make the world",
But most people are trying to reform the monarch with their own theories, not flattering you.
On the plane, a hundred schools of thought contend and are very democratic, but if we analyze the ideological essence of each school, we will find that,
Most people advocate absolute monarchy politically and want to be deposed ideologically. He said they were xenophobic and tried to do their own thing.
The design of absolute monarchy. Therefore, the actual result of a hundred schools of thought contending cannot push politics towards democracy and ideology.
Freedom can only be a powerful force to promote the perfection and strengthening of absolute monarchy. Seize this,
Only in this way can we grasp the political destination of a hundred schools of thought contending.
Yang Youjiong's History of China's Political Thought, Commercial Press, 1937.
Page 3 1 to page 32:
The prosperity of ancient political thought was in the pre-Qin period. In fact, the pre-Qin period was the developed period of China's political thought. cover
Since the Spring and Autumn Period and the Warring States Period, academic prosperity, a hundred schools of thought contend, and ideological theory failed to return to politics. Late Zhou Dynasty and Warring States Period
This is an unprecedented era, and fundamental changes have taken place in social and economic organizations, involving all social relations. ideologist
Affected by this, it is an unprecedented construction for the academic community. The reason for its development is available: the pre-Qin era.
Now is the most dramatic era of social change in China, and the land administration, people's mind and customs are completely different from before.
On the other hand, it is an era of frequent contact among all ethnic groups, and the primitive national thought of Xia Dynasty developed relatively because of the earliest political evolution.
Done. Confucianism and Mohism originated from the practice theory of Xia nationality. On the contrary, there are Taoism and
Yin and Yang schools originated from the ideas of Dongyi people, so various ideological systems competed with each other. In addition,
Since the decline of the Zhou family, the empty words and ceremonies left over have not been deeply rooted in the hearts of the people for a lifetime, so there is a surging river, running thousands of miles.
General. Secondly, from the end of the Spring and Autumn Period to the Warring States Period, mergers and acquisitions prevailed, and the competition among countries was the fiercest, which was to enter talents and expand.
Zhang Guo is in charge. The owner of the men's cup, knowing that it is not enough to be proud of the world only by relying on nobles, saluted Chu Shi and attracted his guests. naturally
As soon as the reading class was broken, the knowledge monopolized by aristocratic officials suddenly scattered among the people, freedom of speech and thought,
To the extreme. Politically, the collapse of aristocratic politics was the general trend at that time, and the Zhou Dynasty was a real aristocrat.
So is the era of politics. Zhou system takes home as the country, and patriarchal clan system is its political basis. The relationship between the royal family and the prince,
Depend on it; The relationship between the rulers and their domestic rulers also depends on this, and even all domestic groups, large and small, maintain mutual consolidation.
Everyone followed it, and the Zhou Dynasty was ruled by the masses and centered on it. The warring States period was captured, the social atmosphere changed greatly, and the ancient political and social system
The degree has fundamentally changed. Due to the gathering and dispersion of political power, academic thinkers have a great influence, and the political thoughts of various factions are not the same.
Get together. The Western Zhou Dynasty was studied in the official school, so the nobles were intellectuals. By the Spring and Autumn Period, Wang Guan had fallen and scattered in four places.
Fang. Through Confucius' lectures, ordinary people will have more learning opportunities, and nobles can't specialize in the interests of the intellectual class, so their thoughts are particularly easy to develop.
Qian Mu: Preface to Xie Fuya's Outline of China's Political Thought History
Since the Spring and Autumn Period and the Warring States Period, there has been a strange discovery in China's ideological circle, which has already opened the door to scholars' pre-treatment. Since the Qin Dynasty, China has been.
There is a government organization of scholars.
Hsiao Kung chuan's History of China's Political Thought (I),
Page 56: So, as far as Confucius' behavior theory is concerned, his greatest achievement is to establish an academic system based on old news.
Since then, ordinary people have received this scholarship education and cultivated a new ruling class with knowledge, virtue and ability. However, the reason for this,
Although it is determined by its own sensitivity, it is also influenced by the times. Respect immaturity, although there is wisdom, who can get it?
Understand and accept. Confucius was born in the 22nd year of Duke Xiang of Lu and died in the 16th year of Duke Ai, just at the end of the Spring and Autumn Period, leaving the feudal world.
The beginning of the transition period in the autocratic world. The ceremony has been abolished but not eliminated, and the class is still bad. Confucius suffered greatly from the old society.
Enlightenment pottery found a new meaning in the old system, that is, it wanted to use what it found as a tool to improve and revive the old order. But at that time,
Since nobles don't necessarily know how to use words, they spread their skills to ordinary people, so that those who have learned can become officials and bureaucrats and get the opportunity to apply them.
. At that time, there must have been children of civilians who wanted to extricate themselves from the market and failed to do so. They were taught by Confucius to do so voluntarily.
Go there. So the main contents of Confucius' scholarship are politics and politics. Its way of doing things is teaching, and its purpose is politics.
Page 57: On the merits of Pingban, Confucius is no less than Wu, and the first to enjoy its achievements are Shang, Han and Su.
Zhang's "heresy" and "heresy".
Wang Dahua's Essays on the History of Political Thought in China, Pamir Bookstore, first edition 1969, second edition 1982.
Page 37: Confucius taught six arts, which was originally the ability of scholars to do business in politics: knowing the number of books can be used for burial, and knowing the ceremony and music.
It can be a small picture or a soldier. So most of his disciples have political skills.
What schools were there during the Spring and Autumn Period and the Warring States Period?
The founder or principal figure of a faction.
Confucian Kong Qiu
Taoist Li Er
Mohist Mo Zhai
Legalist Li Kui
The famous Hui Shi.
Military strategist Sun Bin.
Yin yang Zou Jia Yan
Military strategist Su Qin.
Miscellaneous Lv Buwei
Farmhouse Xu Hang
Novelist Qu Yuan
Other than these, they are not very famous, so people call them "nine streams", from which the three religions and nine streams come.
During the Spring and Autumn Period and the Warring States Period, a hundred schools of thought contended, and the law of the jungle contended, such as Taoism, Confucianism, militarists, Mohists, Legalists, strategists, and yin and yang scholars. And Zuozhuan and Chunqiu, which recorded the history at that time in detail, were born one after another. This spectacular scene of "a hundred schools of thought contend" was nearly 2000 years earlier than the European Renaissance.
During the Spring and Autumn Period and the Warring States Period (770 BC-22 BC1year), a hundred schools of thought contended. Its contents include: 1, which broke the situation of "learning to be excellent is to be an official", made the academic down to the people, and formed a hundred schools of thought; 2. From the dispute between Confucianism and Mohism in Lu to the situation of Confucianism, Mohism and Yang. 3. Wei's research on Xihe River: the change from Confucianism to Legalism: 4. The Laozi and Zhuangzi school centered on Chen and Song belongs to Chu culture and is the right wing of Taoism; 5. The study of Huang Lao in Miracle's Xia Xuegong is the left wing of Taoism; Xia Ji's eclecticism pushed a hundred schools of thought to a climax, including Tianqi Legalist, Yin and Yang Legalist, Military strategist and famous scholars. In the contention, various factions also influence each other. 6. Lu's miscellaneous studies of Chunqiu reflect the trend of a hundred schools of thought contending. The establishment of the Qin Empire marked the end of a hundred schools of thought contending.
The Spring and Autumn Period is the period of disintegration of slavery and transition to feudalism in China, and the Warring States Period is the beginning of feudal society. During the Spring and Autumn Period and the Warring States Period, there were drastic social changes and great changes in class relations. In the middle and late Spring and Autumn Period, with the destruction of slavery, new feudal relations of production began to appear, and the landlord class and peasant class gradually formed. By the Warring States period, these two classes constituted two opposing classes in feudal society. But the slave owner class still exists, and a large number of official slaves and private slaves still exist. There are a considerable number of individual craftsmen and businessmen in towns. With the development of social production, the past "official study" has become a private study, and more people have knowledge and knowledge. They belong to all classes and strata and appear as "scholars". They argue endlessly about astronomy, geography, mathematics and other academic issues, and they also have their own opinions on the political system. Formed "a hundred schools of thought contend" and "a hundred schools of thought contend".
"Zhuzi" refers to thinkers and their works that reflect the interests of all walks of life in the ideological field during the Spring and Autumn Period and the Warring States Period. A Brief History of Literature and Art in Hanshu says: "hundred schools of thought", and its percentage is called "Hundred Schools". The main ones are Lao Zi, Confucius, Mozi, Yang Zhu, Xu Xing, Shang Yang, Shen Buhai, Mencius, Xunzi, Zhuangzi, Han Feizi, Hui Shi, Gong Lunlong, Tian Pian, Shen Dao, Song Shuo, Yin Wen, Guan Yin, Zou Yan, Zhang Yi, Qin Shu, Lv Buwei, Sun Wu, Wu Qi and Sun Bin.
During the Warring States Period, books such as Mencius, Zhuangzi, Xunzi, Han Feizi and Lv Chunqiu all recorded a hundred schools of thought contending. According to ancient historians, such as Sima Tan in the early years of the Western Han Dynasty, the hundred schools mainly refer to six schools: Yin and Yang, Confucianism, Mohism, Legalism, Ming and Taoism. Liu Xin at the end of the Western Han Dynasty and Ban Gu in the Eastern Han Dynasty thought that it mainly refers to Confucianism, Taoism, Yin and Yang, France, Ming Dynasty, Mohism, vertical and horizontal, miscellaneous, agriculture and novels. Sometimes "novelists" are omitted, and "there are only nine".
The traditional division of a hundred schools of thought is inappropriate in terms of standards and specific views of a hundred schools. The contention of a hundred schools of thought is essentially an academic debate among various factions in ancient China due to their differences in political thoughts. The division of a hundred schools of thought should be based on political thought. A hundred schools of thought should be divided into ten schools: morality, propriety, law, Confucianism, filial piety, ink, art, righteousness, absolute equality and the theory of no monarch. The essence of a hundred schools of thought contend is the transition from the feudal lords system in ancient China to the unified centralized system. The contention of a hundred schools of thought began at the end of the Spring and Autumn Period when Confucius founded private schools, and ended when Emperor Wu of the Han Dynasty adopted Tian Fen's "restraining pornography and advocating Confucianism". When discussing a hundred schools of thought contend, don't ignore a hundred schools of thought contend.
The contention of a hundred schools of thought in ancient China is a very important event in the ancient academic history of China. It inherited the learning of Xia, Shang and Zhou Dynasties, and opened the thought of Qin, Han, Six Dynasties, Sui, Tang, Song, Yuan, Ming and Qing Dynasties for more than two thousand years. Scientific understanding of the contention of a hundred schools of thought is not only of great significance to the in-depth study of the contention of a hundred schools of thought itself, but also of great significance to the reflection of the whole traditional culture. However, there are serious problems in the traditional theoretical point of view on the contention of a hundred schools of thought, whether in the division of contention of a hundred schools of thought or in the nature, origin and destination of contention of a hundred schools of thought. This article does not want to talk about new views on this.
My opinion on the division of science
That is to say, the division of a hundred schools of thought should be based on political thought. From the perspective of political thought, the author thinks that a hundred schools of thought can be roughly divided into ten schools, such as Confucianism, filial piety, morality, courtesy, law, ink, technology, righteousness, absolute equality and the theory of no monarch.
Confucianism: The founder is Confucius, and the core of his thought is "benevolence". The second representative is Mencius, who formally perfected Confucius' benevolence as "benevolent government", which is the core of Mencius' thought. The representative documents of the two are The Analects of Confucius and Mencius.
Filial Piety: Its representative document is the Filial Piety written by Anonymous. The central idea of the Book of Filial Piety is "filial piety", that is, "ruling the world with filial piety". In the past, some people in the theoretical circle thought that the Book of Filial Piety was a work that generally paid attention to ethical filial piety, which was inaccurate.
Bundesliga: It was originally a political thought in the early Western Zhou Dynasty, but from the late Western Zhou Dynasty to the Eastern Zhou Dynasty, its connotation changed fundamentally. As early as the Eastern Zhou Dynasty, Zang Aibo had a famous theory of virtue (5) as evidence; Tao Te Ching and Zhuangzi published during the Warring States Period are its representative documents.
Li Jia: It was a political thought that sprouted in the late Western Zhou Dynasty and was widely popular in the middle and early Eastern Zhou Dynasty. Some famous politicians in the Eastern Zhou Dynasty, such as Guan Zhong, Zi Gong, Cao Gui, Zi Chan and Yan Zi, all advocated the rule of propriety, especially Zi Chan and Yan Zi, and also had a famous theory of propriety (6). In the late Warring States period, Xunzi was an important representative with ceremony as the core.
Legalist school: it is a kind of political thought that appeared in the middle and late Spring and Autumn Period. It first sprouted in Zheng and was founded by Deng. First, Zi chan (a family of rites and music in the early stage, and a family of legalists in the later stage), followed by Jin Fan, Zhao Yang and others. Shen Dao was an important representative of legalists in the Warring States Period, and his masterpiece was Shen Zi. Classic Law after anonymity is also a legalist literature. In the past, the theoretical circle thought that Law was a Taoist work, which was not accurate from the philosophical point of view.
Mohism: The founder is Mo Zhai in the late Spring and Autumn Period, and the core of his thought is "righteousness". In the past, some people thought that the core of Mozi's thought was "universal love", and the basis was not sufficient.
Artist: The founder is Shen Buhai, the core of his thoughts is art, and his masterpiece is Shen Zi. In the past, the theoretical circle thought that Shen Zi was a legalist, which was incorrect. Shen Zi himself declared that his academic thought was "Shu", and Qin and Han people always said "Shen Zi's Shu".
One plus: the founder is Han Fei. What is the difference between Han Fei's righteousness and Mozi's? The most obvious point is that Mozi's "righteousness" contains economic interests. For example, the Mozi Classic says, "Righteousness is beneficial." Han Fei's "righteousness" completely excludes interests. Yi Jia's representative works include Han Feizi, Ram Chunqiu and so on. (7)
Absolute equality: the founder is Xu Xing. "On Mencius and Teng Wengong" contains: Xu Xing believes that the monarch should be absolutely equal to the people, "the tiller eats first, the weaver dresses first", and the commodity economy is abolished. This is the earliest concept of absolute equality in ancient China.
No King Theory: The founder is Wu Si. "Mozi Luwen" contains: "I have a Wu worry in southern Shandong, and I am a winter, so I compare myself with Shun." "Treat others according to their own needs" means "I am the king", which is the earliest anarchism in ancient China. But in the old saying of China, it should be "the theory of no monarch".
Strictly speaking, the above ten articles can be classified into eight. Because filial piety can be integrated into Confucianism and righteousness can be integrated into artists. The idea of "ruling the world by filial piety" originated from Confucius, perfected in the Book of Filial Piety, and took Confucius as the teacher. Its basic ideological system is very close to "benevolence", so it can be considered that "filial piety" is a branch of Confucianism. The founder of Yi is Han Fei. In the past, theorists thought that he was a legalist or a master of law, art and potential. In fact, although Han Fei has legalist thoughts, he also has artist thoughts. He himself thinks that art is greater than law, so the basic tendency of Han Fei's thought should be "art", that is, the artist belonging to Shen Zi. Moreover, Han Fei's "righteousness" is, in principle, a radical transformation of "technique", so it can be considered that "righteousness" is a branch of the artist's thought.
In the past, a hundred schools of thought contended until Qin was unified, which was debatable. Although the unification of the Qin Dynasty realized the transition from the feudal lords system in ancient China to the county system, this transition was a failure, which failed to bring the unified centralized system in ancient China into a stable state. After Qin's death, Xiang Yu and Liu Bang successively resumed the enfeoffment system. Moreover, Qin's "burning books to bury Confucianism" is not an effective way to solve ideological problems. In the early Han Dynasty, a hundred schools of thought contended again: for example, Lu Jia wrote a new book; Jia Yi, Wang Zang and Zhao Wan all tried to reform through "promoting rites and music". Chao Cuo cut Francisco with "art"; Yuan Gusheng opposed "Huang Lao" with Confucianism; Dong Zhongshu called for "great unification" with "the meaning of spring and autumn"; Emperor Wen "extensively recruited and learned" and placed doctors such as filial piety, Mencius and Er Ya. Once again, a hundred flowers blossom, although no new ideas have been put forward, but it is also a hundred schools of thought contend. The revival of a hundred schools of thought contended in the early Han Dynasty was a public opinion preparation for the transition from the feudal lords system in ancient China to the unified centralized system. Therefore, it is unreasonable to set the contention of a hundred schools of thought in the unification of Qin.
Seven, a hundred schools of thought contend in the process of confluence.
In the past, when discussing the contention of a hundred schools of thought, most theorists focused on the contention of a hundred schools of thought and rarely talked about the confluence of a hundred schools of thought. This research method is also inappropriate.
A hundred schools of thought contend is an integral part of a hundred schools of thought contend. A hundred schools of thought contend, although in principle each school expresses its own views and criticizes others' views, it also includes absorbing some ideas from other schools. Xunzi, for example, took propriety as his core, but he also attached importance to the law and respected Confucius, so that some people regarded him as a legalist and others regarded him as a Confucian. In other words, the contention of a hundred schools of thought is overcome with reservations, and there is absorption in the contention, and absorption is to better contend. The contention of a hundred schools of thought itself shows that the contention of a hundred schools of thought is one-sided academically. Only by absorbing each other can we learn from each other's strong points and make our theory more perfect. For example, Mozi answered Cheng Zi's question, "If you are not a Confucian, why are you called Confucius?" He said, "If you are, you should be, not easy. Today, birds worry about high temperature and drought, while fish worry about high temperature and drought. Although this is made by Yutang, it is not easy. Birds and fish are stupid, and Yutang is still a cloud. Did anyone call you Confucius today? " ( 13)
The confluence of a hundred schools of thought is an indispensable link for a hundred schools of thought to contend. A hundred schools of thought contend, mainly in the early and middle stages, and mainly in the later stages. For example, at the end of the Warring States Period, the two official academic centers, Xia Ji in Qi State and Lv Buwei Menke Group in Qin State, were basically contending. The representative work of Xia Ji School is Guanzi, which contains the thoughts of morality, courtesy and law, but it is mainly based on "rule by courtesy". The representative work of Menkoro School is Lu's Spring and Autumn Annals, which contains many academic thoughts: morality, courtesy, law, art, filial piety and righteousness, so that some people mistake it for a saint. In fact, this is due to the lack of understanding of its leading ideology, and saints do not exist at all. The dominant thought in Lu's Spring and Autumn Annals is "virtue", and the rest plays an auxiliary role.
The form of a hundred schools of thought contend, one is theoretical and the other is practical. Theoretically, the three schools of etiquette, morality and art do better. Rites, such as Xunzi and Guanzi; Virtue, such as Lu Chunqiu; Artists, such as the ram in Spring and Autumn Annals and countless dewdrops in Spring and Autumn Annals. Confucianism did a poor job, but Confucianism incorporated the Five Classics and Biography into its classics, and the content was also very rich, basically including the ideas of etiquette, morality, technique and righteousness. The confluence of practice mainly means that the rulers at that time made several works with different ideas as the leading and auxiliary of governing the country for their own needs. For example, The Rule of Huang Lao in the early Han Dynasty, Confucian classics Ming, Daoyuan, Ten Classics and Laozi's Tao Te Ching are all classics. During the period of Liang Wudi, Dr. Jason Wu was appointed to combine The Analects of Confucius and The Book of Filial Piety into seven classics. All these are schools of thought contending in practice.
A hundred schools of thought contend in a very important position. Contention is just to discuss the problem, and confluence is the solution to the problem. Only the organic integration of a hundred schools of thought is the fundamental way to finally solve the problem. One of the important reasons why Qin failed to finally solve the main social problems at that time and put an end to the contention of a hundred schools of thought was that it rejected the contention of a hundred schools of thought by "burning books to bury Confucianism" and ruled the country with the ideas of artists from Shen, Shang and Han dynasties, which led to its demise. The key for Emperor Wu of Han Dynasty to solve this problem is to combine a hundred schools of thought with reality. For example, Emperor Wu: Although Confucian filial piety is prominent in political thought, the other six classics all play an auxiliary role; The dual-track system in the system not only absorbed the county system of artists, but also did not completely abandon the enfeoffment system of morality, Confucianism, etiquette, law and filial piety. Zhufuyan's "favor order" not only contains the Confucian thought of benevolence and filial piety, but also contains the artist's theory of "skill" and "righteousness" Attaching importance to agriculture and restraining commerce in economy is not only the emphasis of Confucianism, France, morality and propriety on agriculture and commerce, but also the artist's complete abandonment of "bullying agriculture and destroying commerce"; Ideologically, there are both the freedom of thought of Confucianism, law, morality and etiquette, and the ideological imprisonment of artists to some extent; In education, there are both Confucian schools and artists who "take officials as teachers", such as "promoting filial piety" and "choosing three elders" to set an example for the people. This is completely different from the Qin Dynasty, which only ruled the country with the thoughts of Shen, Shang and Han artists in politics, ruled the county absolutely in system, bullied agriculture and destroyed commerce in economy, engaged in autocracy in thought, and took officials as teachers in education. Thus, it is impossible to solve the main social problems in China at that time without the organic confluence of hundreds of schools.