University and The Doctrine of the Mean were originally innovative papers on patriarchal etiquette in the Book of Rites, an innovative collection of Confucian etiquette research. Sui and Tang dynasties no longer only followed Confucianism, which led to metaphysics, Xunxue, Daoism and Buddhism surpassing Confucianism and Confucianism in the middle of Tang dynasty. Confucian scholars Han Yu and Li Ao launched the revival movement of Confucianism, which attacked Buddhism and suppressed Methodist metaphysics. However, the open government in Tang and Song Dynasties did not advocate unique skills, and Confucianism, which lacked power support, was too narrow to surpass Taoism, Xunzi and Xuanfo, so Han Yu put forward the slogan of ending this thought. In the Song Dynasty, Wang Anshi, Sima Guang, Su Shi, Ouyang Xiu and representatives of the school, such as Cheng Hao and Cheng Yi, continued to encourage Mencius to suppress Xun or criticize Buddhism to promote Confucianism, and made theoretical innovations, but the school did not surpass Xun Xue and Confucianism did not surpass Taoism and Buddhism. At the end of the Northern Song Dynasty, Zhu, the middle figure of the school, introduced Shao Yong's Yi-ology, Zhou Dunyi's Yi Dao's, Zhang Zai's Qi-ology and Hu Hong's theory of mind and nature, which were innovated in the Song Dynasty, and combined them with Cheng Cheng's Confucianism, forming a new Confucian system based on Yi-ology and Neo-Confucianism. The new theory of the Song Dynasty really surpassed Buddhism, but in order to show that the theory of benevolence and goodness of the Confucian school can offset the theory of compassion of Buddhism and restrain the unorthodox nature of Xunxue, Zhu specially extracted two works that he thought were the most valuable, and compiled them into four books with The Analects of Confucius and Mencius. Since then, there have been independent books about The Doctrine of the Mean and The Doctrine of the Mean. This behavior of Zhu is a typical example of hypocritical and narrow Confucianism speculating the original works of pre-Qin Confucianism in order to fabricate the orthodox position of Confucianism and inherit the treacherous culture from pure Confucianism. However, the Song and Yuan governments did not respect Confucianism from beginning to end, but only praised and encouraged Zhu Cheng's Confucianism. It was not until the establishment of the Ming Dynasty that Zhu Yuanzhang returned to Confucianism and agriculture in an all-round way, and took Confucianism of Zhou Kong, Si Meng and Zhu Cheng as the only school to follow, and took the position of political autocracy. From then on, oriental cultural thoughts can only learn Confucian classics, and teachers can only interpret Confucian classics according to the eight-part essay model. This has inhibited the cultural innovation of the Chinese nation and the development and innovation of eastern science and technology culture. As a result, it was superb and slaughtered by western aggression. In fact, the original Confucianism of Confucius does not resist the study of things, nor does it advocate exclusive respect for Confucianism, nor does it advocate a rigid and narrow interpretation of Confucian classics. The immorality, hypocrisy, conservatism and pedantry in the later period of Confucianism led to more self-isolation and self-stupidity, which led Confucianism to stay in the cage of patriarchal hierarchy and stop developing and innovating. It was not Confucius' original Confucianism that harmed Chinese civilization in Ming and Qing Dynasties, but Confucianism that narrowed Confucius' original Confucianism to "benevolence and filial piety", especially the autocratic rule that only respected Confucianism and inhibited cultural innovation and development in Ming and Qing Dynasties.