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Jia’s “passing through Qin” and its “six-section” thinking foundation
Author: Wang Gaoxin (Beijing Teacher Fan Dao Academy of History, Intermediary of Historical Theory and Historical History Research)
Source: “Qiushi Journal” Issue 3, 2018
Time: Confucius was in the 2570th year of the first lunar month of Jihai Renyin
Jesus March 6, 2019Sweetheart Baobaobaobaobaobao.comJapanese
Content summary:The “passing Qin” discussion by the thinker and historian, was the main component of the “passing Qin” thought in the early Han Dynasty. The historical perspective of the “violation of Qin” theory is divided into two stages: “attack” and “defense”. It specifically analyzes the causes of the fall of Qin and draws the historical understanding of “disputes of offense and defense”. The goal of the “violation of Qin” theory is to provide historical borrowing for the political sanctions of the Western Han Dynasty, thus proposing a specific theory of benevolence and governance of the country. At the same time, Jai is the main exponent of the “Six Sessions” in the early days of Han Dynasty. His “Six” thoughts followed the thoughts of pre-Qin Confucianism, especially Xunzi, and raised them to the height of philosophy, making a statement from the perspective of the way of heaven. On this basis, Jade specifically describes the benevolence and governance thinking of the “Six Sessions”. These “Six Sessions” discussions have become the basis for the concluding thoughts of the history of “passing Qin”.
Keywords: Jiu “Passing Qin” Discussion “Six Chronicles” Thought Foundation
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Project results:The key research and development base of the Humanities and Social Sciences of the Education Department, “Teaching and Inheritance of Civilization” (16JJD770007).
The academic thinking of the Hanchu thinker and historian Jai has the characteristics of “the book of a communicator”① and has absorbed all the academic thinking of the hundreds of schools. However, from the perspective of the essence of academic thinking, it is undoubtedly Confucianism. Liu Xin of Xihan said: “The most filial emperor… the Confucian scholars in the Han Dynasty were only born and raised.” ② Lu Wenzhi, a Qing Dynasty, also said: “In the two Han literary and military generations, there were two great scholars, called Jazi and Dongzi. They were all born and managed by their bodies.” ③ Ja’s representative work “New Books”, started from Ban Gu’s “Han Books·Fairy History”, and has been passed down from unofficial history in the dynasty, as well as catalogue works such as the official compilation of Chongwen and the “Four Books of the Qing Dynasty” and the “Four Books of the Four Library” in the Qing Dynasty, which have mostly learned their studies into “Confucianism”. The discussion on the “Qin” summary of history is naturally also based on the Confucian perspective, and there is no disagreement on this academic world. It is worth noting that Jay is still the main translator of the “Six Sessions” in the early days of Han, and has developed a lot of developments in the “Six Sessions”. His “passing through Qin” theory is actually based on the “Six Sessions” thinking. This is clearly not enough attention in the academic community today. ④This article attempts to explore the “passing Qin” discussion and its internal relationship with the “Six-Section” thinking, so as to ask the Fang family.
1. “Occurrence and Dispute”: Historical Knowledge of the Death of Qin
Ji’s History of the Death of Qin
The History of Qin
The collection of the historical chapters about the Death of Qin
The collection of the three chapters of “The Discussion of the Qin” in “New Book”, and the related comments were also scattered in large quantities in the memorials and other chapters of “New Book”. The historical perspective of the “vice Qin” discussion is divided into two stages: “attack” and “defense”, which specifically analyzes the causes of its anxiety; the goal of the “vice Qin” discussion is to provide historical borrowing for the political sanction of the Western Han Dynasty, and to propose a specific governance theory on this basis. Therefore, the middle and foot point of the offense and defense discussion lies in how to “guard”.
The first is the discussion of “passing Qin”. The three articles of “On Qin” by the Emperor of the Emperor are representative works of the “On Qin” thought in the early Han Dynasty. Sima’s Job is not included in the full text in “Historical Records: The Book of Qin Shihuang”, ⑤ and ends with the first chapter of “The Legend of Chen Shishi Family”, which shows his high emphasis and sufficient agreement on this discussion.
The “On Qin” chapter focuses on exploring the cause of Qin’s demise. This article believes that Qin, as a popular marquis in the western border of the war of age, began to expand to the East since the reign of Qin Xiaogong. The reason why Qin State was able to win the “giving away from the Xihe River” during this period was that it was important to decide the “land” of “taking the solidarity of the treasury and storing the land of Yongzhou”, “sweeping the whole country, encompassing the world, encompassing the four seas, and annexing the eight deserts”, and the “body” of “appointing the mind and mind” of Shang Yang to change the law, rewarding the farming war, and strong national soldiers. By the reign of King Ying Zheng of Qin, Qin had already “revitalized the strategy and ruled the world, swallowed the two Zhou dynasties and destroyed the marquis, and took the supreme and controlled the Liuhe. He knocked on the cliff to whip the whole country and boosted the world.” “With the Liuhe as his family, the sound was obviously not very consistent. The Xuhan was the palace.” The Qin Dynasty’s power reached its peak. However, such a powerful country, after only more than ten years of unity, was in a panic due to Chen Xie’s Shouyi, saying that “one man is difficult to deal with, and his hands are dead.” Chen Yao, a man with “one man”, was not as talented as a middle-aged man”, and was not as rich as Confucius and Mo Di, and not as rich as Tao Zhu Gong and Yitong; in terms of position, “not respecting the monarchs of Qi, Chu, Yan, Zhao, Korea, Wei, Song, Hua, and Zhongshan”, and did not have the position of a marquis; in terms of strength, he only had “the people of Xu were not as good as teachers who resisted the nine countries.” Why would the Qin Dynasty not be so powerful? The conclusion drawn by the Jae-Cheng is that “benevolence is not used, but the offense and defense are different.”
The “Passing Qin Zhong” chapter specifically analyzes the passing of Qin Shihuang and Qin II. This article believes that Qin Shihuang’s national unity was the will of the people. At that time, the whole country “who all respected him without thinking” and hoped that the country could be at peace and live in peace and prosperity. However, Qin Shihuang “does not believe in Yuan Dynasty, does not come to the common people, does not seek personal love, and burns literature and books to punish the law, first wisely and then be kind, and starts with the whole country.” The reason for this is that Qin Shihuang did not understand the “study and adhere to the differences”, so he followed theIn the past, the practice of winning the whole country was “the way is not easy, and the politics will not change.” After Qin II took office, people across the country were eager to change their courses and make them easy to move, which was called “the easy way to get to the government”. However, Qin II did not simply respond to the people who wanted to change politics. He “corrected the past of the late emperor” and ended the various harsh and hard-working policie
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