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Dong Zhongshu and Emperor Hanwu: The separation of the king and the ministers in the Confucian political relationship
Author: “Confucius Research” No. 4, 2022
Abstract: As a Confucian scholar in the “Study of All Definitions”, Dong Zhongshu became one of the many policymakers under the call of Emperor Hanwu. Because of his strategy, he entered the system and became a Confucian minister. In the relationship between Dong Zhongshu and Emperor Wu of Han, Emperor Wu of Han was the cause and Dong Zhongshu was the result. Emperor Wu had the absolute right to take initiative and choose. In his “Countermeasures” and works, Dong Zhongshu designed and provided plans and blue pictures of Emperor Wu of Han’s power, the way of heaven transforms into constant ethics, and the Confucian rule of the country, and attempted to sacred, systematically and perpetuate the “big monolithic” system pointed to by Emperor Wu of Han. This is his active choice in front of the “large unity system” and is the most realistic reality of the life value of Confucianism “study and good at officialdom”. Their personal destiny had no room for self-choice in front of the sect he served. Abstract: Dong Zhongshu; Emperor Hanwu; Major Confucianism; First Founder of History
Author Introduction: Junghong, male, born in 1958, from Hechuan, Chongqing, doctoral degree, professor of literature from the Department of Literature of Kitakyushu City, Japan (Japan), doctoral supervisor, important research and discussion aims to be Chinese philosophy history and Chinese-Japanese civilization and transportation history.
Dong Zhongshu and Emperor Hanwu were one of the pure scholars of the past and the other was the emperor with a talented and rough style. Dong Zhongshu made extraordinary contributions to Emperor Hanwu’s “Three Strategies of Heaven and Man”. He was only named Jiangdu Prime Minister, who was known as the secretary of the bureau of the office, and even wrote “The Scholars Are Not Meet”. Did Emperor Wu reuse Dong Zhongshu? If so, why did Dong Zhongshu fail to rank among the third ministers? If not, why did Emperor Wu always send court officials to seek his opinions after Dong Zhongshu retired? The above thought through the four aspects of assessment, discussing what kind of contributions Dong Zhongshu had to Emperor Wu of Han, what kind of lack he had, and clarifying the real relationship between Dong Zhongshu and Emperor Wu of Han
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1. The history of the times and the history of Emperor Hanwu was first created
Dong Zhongshu (192 BC-104 BC) [1] During his career, there was a intersection between the late and mid-term periods of Emperor Hanwu’s rule (141 BC-87 BC). Dong Zhongshu’s philosophical thinking, as the essence of the times, is a concentrated expression of various fields such as politics, society, civilization and thinking during the reign of Emperor Wu.
The reign of Emperor Wu of Han was a one-year reversal period in the history of the Han Dynasty, and it was also a major period in the history of the development of Chinese political system. In 221 BC, Qin Shihuang established a Chinese nation, and established an unprecedented large-scale empire, creating a new imperial system. This central centralized system of power that combines all powers in one person, imperial power supremacy, sanctions all resources and wealth in the country, and for politics, economy, andAll areas of affairs, civilization and thinking are in full control. However, after the Qin Dynasty was unified, it failed to establish a set of effective management systems with the support of the management system, and simply continued to implement the same high-pressure governance and military policy as the unified process, which is what Shuji called “get it immediately” and “govern it immediately”. Qin Shihuang gathered all the financial powers of the whole country, applied his ultimate violence to the goal of “transmitting this large empire and this emperor alone against the special political system. As a result, the tyrannical political tyranny led to the rebellion of the whole country and the death of the second lifetime.
Through years of continuous wars, Emperor Gaozu of Han, who was inherited from the Qin Empire, drew on the teachings of the Qin Dynasty and implemented the policy of “resting and resuscitation” in the society in the early Han Dynasty. Taking “Huang Lao’s Learning” as the basis for the political management theory, his political attitude is called “no governance”, but there are also confusing the moral governance concept of pre-Qin Confucianism and the Legalist-style legal system. After the early Han Dynasty’s rest and “Wenjing Governance”, social stability and wealth increased, which also caused a lot of social problems. The most important part of these problems is that they have weak powers against the internal emperors, are not lost, the legal system cannot be as good as orders, and think about it cannot be as good as the state of mind; the foreign Huns have invaded frequently, and the border seeking help is urgent, which has threatened the survival of the Han Empire. At this moment, Emperor Hanwu, who was talented and rough, began to enter the historical dance platform.
Because of the strong material foundation left by the Wenjing rule, society is in a relatively peaceful state. Coupled with the talent and lush vitality of Emperor Hanwu, Emperor Wu began to solve the various problems left by Han at the beginning, hoping to find a central route between the Qin system and the “unrestrained rule”: not only should Han inherit the Qin system, but it would not be able to continue the abuse of the Qin Dynasty, nor could it be able to continue the admiration of the Qin Dynasty. Mr. Huang was in charge of governance without any reason; he must not only perfect the centralized system to realize the “big unity” of the internal and external system, but also to manage the relationship between the emperor and the people, officials and the marquis under the one-man system, so that the people and officials can voluntarily lie in front of the emperor’s seat, “give the order and the sea to be smooth, and the stars are the North Stars, and the flowing water is the sea to be destroyed” [2], and realize a kind of monarchy system of “many desires inside and benevolence outside”. To this end, Emperor Wu completely changed the policy of rest and cultivation since Emperor Gaozu and began to point to the “large-one” system: to reduce the vassal states internally, to strengthen the power of the marquis, to strengthen the central government’s power; to weaken the power of the prime minister, to expand the power of the emperor; to attack the Huns externally, to seize the Western Regions, and to expand territory.
So, what kind of historical contribution did Dong Zhongshu make to the establishment of this “large-solid” system of Emperor Hanwu?
The famous historian Xia Zengyou pointed out in his famous book “Modern History of China” that during his reign, Emperor Hanwu organized twelve major events that were innovative in Chinese history, including Jianyuan, Shuliangshi, Shuliangshi, and Shuyi. Judging from these twelve major events, there are two directly related to Dong Zhongshu, namely the second one, “Shouliangshi”The third item “special Confucianism” is related to Dong Zhongshu, and the eighth item “using Confucianism as a way to benefit” and the twelfth item “creating and restructuring”. There are four major events related to Dong Zhongshu, accounting for one-third of the proportion, which can be said to be significant.
2. Reviews of Dong Zhongshu’s historical merits
This session wants to give a detailed explanation of four major events related to Dong Zhongshu.
(I) Regarding “supporting good fortune”
The main method for providing a continuous source of power for the centralized power system.
At the beginning of the founding of the Han Dynasty, “there were other wars to pacify the world, and there was no order of the imperial court. During the reign of Xiaohui and Gao, both the ministers and the ministers and the ministers and the ministers were both powerful Yuanfu” [4]. The military Yuanfu was an important source of the ministers and nobles. In the Wenjing era, the origins of the nobles were mostly the second generation of the nobles. The second is the relatives of the foreign relatives, such as the Prime Minister of Emperor Jing (firstly the Censor) Tao Qing was the son of Emperor Gaozu Yuanyue Taoshe. Zhou Yafu, the Taiwei, who pacified the seven kingdoms, was the son of Zhou Bo in the third year of Emperor Jing. The carriages of Emperor Wen and the soldiers of Emperor Jing were all relatives. The relatives of the foreigners were also one of the main sources of the Duke and Ministers of the Western Han Dynasty. The rebellion of the foreigners was the rebellion of the foreigners. In the end, the Western Han Dynasty was destroyed in the hands of the foreigners. This is a later story. It’s just that the number of relatives and relatives of the foreign countries is infinite, and it changes according to the changes in the relationship between the secrets and secrets of the emperor’s own marriage, and there is no regularity. After Yuan and Yuan, many Jie were not defeated, and were the threats of the foreign relatives who overturned the imperial power from t
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