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Original title: “Confucian sage king management tradition: integration of politics and education, one body of officials – Dong Zhongshu’s contribution to the construction of “manic religion” in modern China [1]”
Author: Yu Zhiping
Source: Author Authorized Confucian Network Published
� href=”https://twsweetdating99.org/”>Baobao.com comparison and worship the way of heaven into a “national religion” with strong permeability. Emperor Hanwu set his mind and form as one, but after Emperor Hanzhang formulated the “White Tiger Tongyi”, the rule of the famous religion and the gift system were established across the country, laying the foundation for the management model of the sage kings of the Chinese Empire, the unity of politics and education, and the same lord. Dong Zhongshu’s implementation of the “establishing Taixue” and “setting order” strategy, Confucianism began to penetrate into various aspects of China’s social career in an organized manner, and gradually became a “cursive religion.” Dong Zi asked the county magistrate and county magistrate to become “common teachers”, using officials as teachers and king as sages. This design of officials as a whole was the background of the integration of politics and religion in China since then, but it also quietly integrated Taoism into politics. Reconstructing the system of worship and worship in heaven faces difficult problems with humanistic traditions and integrating other religious sects. The “leader” of establishing the emperor as “national religion” can lead to a disaster in which the king’s throne is greater than the Taoist and political throne is superior to the academic sect.
【Keywords】Dong Zhongshu, education, integration of politics and education, one body of official, and a comic religion
[Author’s Introduction]Yu Zhiping, a professor in the Department of Philosophy in Shanghai Road, and a doctoral supervisor. Chairman of the Dong Zhongshu Research Committee of the Chinese Confucius Society, Director of the China Social Science Fund’s “Dong Zhongshu Research on the Examination and Disclosure of the World Culture and the Chief Expert of the National Social Science Fund’s “Dong Zhongshu’s Study on the Analysis of the Interpretation of the World Culture and the Review of the Announcement and Disclosure of the Chinese People’s Science Fund” (19ZDA027).
1. Episode: “primitive religion” or “cartoon religion”
As a well-known scholar in the academic world,He can often influence the thinkers and philosophers of many scholars with his sensitive and in-depth insight. According to the “2018 Hebei Hengshui Dong Zhongshu and Confucianism International Academic Seminar”, Emperor Hanwu said that Emperor Hanwu “respected Confucianism alone”, which means “to determine Confucianism as the only one of the national religions”. From Dong Zhongshu’s response to Emperor Wu’s advice, we can find that “the emperor is the emperor.” The emperor, the son of heaven, was appointed as the leader of the teaching. Dong Zhongshu was a wise man and a theoryist. The emperor should be clear about the will of heaven and ask how to understand the will of heaven. The theoryist’s answer was given to the school. Dong Zhongshu was working for national religious affairs, but his mission was not to build Confucianism as a religion, but to accept various schools to develop Confucianism, to demonstrate and to highlight national religions. “[2] He proposed that Dong Zhongshu built the entire Confucianism to the divine goal to fulfill Confucius’ unfulfilled wishes.
Teacher Cheng believes in “the modern Chinese society has its own religion”, and he separately instructed the view and initiative of the great scholar Wang Xiaochao of Qing Dynasty and American Chinese socialist Yang Kun (C.K.Yang). Wang Xiaochao’s book “Fifteen Lectures on Religious Science” points out that “China’s patriarchal traditional religion focuses on the respect of gods and ancestors”, “with natural respect for the country, sun, moon, mountains and rivers as its wings, and with the respect of many other ghosts and gods as its suffixes”, and “constructed a relatively stable suburban social system, a clan system and other ancestor worship systems”, “becomes the energy to maintain the social order and family system, and becomes the source of energy to comfort the spirit of the Chinese people.” [3] China is obviously religious, but China’s religion is a patriarchal religion. In the book “Religion in Chinese Society”, Yangqing Kun District divided “primitive religion” and “voluntary religion”. In his opinion, “primitive religion was born and developed from tradition, and there was no clear founder. Its public characteristic is based on the widespread acceptance of the common people’s cooperation in the worship system. This kind of worship is in principle The above makes it impossible for the people to choose. But voluntary religion is based on a personal choice of worship and then converting, which can be completely unrelated to the worship widely accepted by the community. “[4] Moreover, China’s primitive religion is a “diffused religion” that is “not so obvious” and “even difficult to observe” (diffused religion, and “institutional religion” is a voluntary religion, with a religious system (including independent theology, systematic symbols and rituals, specialized divine personnel) as a voluntary religion. [5]
So, Confucianism’s religion is obviously based on “primitive religion”, and “Shidao Buddhism” constitutes a major aspect of Confucian religious nature. The “Book of Changes” is a 20th Gua of the Gua of the Book of Changes. The “Tuan” says: “The big view is above, and the center is straight to the whole country.”If you wash but don’t care, you will be honest and unyielding, and you will be transformed by looking down. The divine way of heaven is not bad at all. The sage teaches the way of the gods, and the whole country is convinced. ”[6] The nine fives are upright, and have the virtue of smoothness and Xun, which can be expressed by the whole country, which is enough to make the people of the whole country admire. The way of heaven is neither spoke nor spoken, and is ordered but not miserable in the four periods, so it is called “God”. The way of man is imitated by the way of heaven, believes without speaking but respectful without being moved, and can receive the cultivation of the ritual education without knowing or not. Yu Fan’s note said: “The sage said to Qian, “retreat and hide in secret” and “stay in Xun” to enlighten his virtues. Therefore, the sage teaches, and the Kun is easy to follow, and the whole country is subdued. ”[7] Obviously, Confucian moral education and education are based on the “sages”‘s first understanding of the way of heaven, and are interested in it, but they can learn from the nature of the way of heaven at the most level. What they seek and value is the soundlessness and insult. In this way, we can understand why Cheng Xuan of the Northern Song Dynasty said: “The way of the most god is no famous saying, but the sages understand tacitly, use their wonderful uses, and design them as politics and religion. Therefore, people across the country can absorb their virtues but do not know their achievements, and encourage their transformation. Don’t test the use, naturally admire and wear clothes.” [8] The gods in the Book of Changes refer more to the ordinary people’s praise and contemplation of the characteristics of the transformation of the way of heaven, the function of unrestrainedness, and the movement of the head and not seeing the end. The virtue of heaven has completely surpassed the scope of human beings’ own energy and imagination. The Confucian gods clearly also have super energy that human beings cannot achieve.
It is one thing that has religion in modern China, but is there any It is another matter whether a national religion and Confucianism can exist as a national religion. The academic community has many disputes. Teacher Xie pointed out that all religions have six characteristics, namely, the clear founder, the reverse nature of foreign country traditions, organizationality, observance, missionary (proposing new religious concepts), and the promise of bringing light and happiness. Unfortunately, these six distinct characteristics are “Confucianism is lacking”, regardless of “Confucianism values education”, but ” Education is not a teaching, because teaching is one of the most significant requests for religion. In the eyes of the teacher, the national religion is obviously higher than Confucianism. “Emperor Hanwu respects Confucianism alone, and his meaning is to determine Confucianism as a unique guide to national religion.” The Confucian scholars only exist as a missionary for the national religion. Heavenly sacrifices and matters.” The national ceremony of sub
