【朱漢平易近】天人三策：儒生與帝王的一包養共識與盟約

In the history of Chinese political history and thinking, the “Three Strategies of Heaven and Man” in the Western Han Dynasty was a serious and ambitious task. How to understand the “Three Strategies of Heaven and Man” that Dong Zhongshu gave to Emperor Wu of Han is the right way to the temple between the king and the minister? Or is it the teachings between teachers and students to solve their doubts? There will be different interpretations in the past. In fact, we can also have a different interpretation, that is, the “Three Strategies of Heaven and Man” can also understand a dialogue between the great scholars and kings in the Western Han Dynasty to start politics. From the “Three Strategies of Heaven and Man” to the “Generation” meaning”, it actually expresses the ideological consensus and political alliance formed by the Confucian scholars represented by Dong Zhongshu and the emperors represented by Hanwu Emperor in the process of developing politics.

                                                                                                                                                                                                                                                                                                                                                �And in-depth borrowing of protecting network means that it cannot be completely managed by Legalists. In the early years of Western Han Dynasty, the court gradually realized the serious shortcomings of Legalism’s thinking; especially since Emperor Hanwu, the country’s strength in the Han Dynasty was extremely strong, and they urgently needed to establish a system of thinking and civilization that was suitable for the strong empire. Obviously, this set of ideological civilization must be able to meet the political needs of national management, social order, and ideological unity of the Han Empire. The series of national management thinking advocated by Confucianism, such as hegemony, tribute civilization, and etiquette, can just meet the needs of this era at a certain level. Many Confucian scholars and officials saw this one thousand difficult opportunities. Therefore, Confucian scholars hope to establish a new cooperative relationship with the Han Dynasty court, and through cooperation and advocate Confucianism, they can achieve this goal. Those Confucian scholars who had the opportunity to approach the monarch applied various opportunities to promote their Confucianism to the monarchs of the dynasty. Since the beginning of Han, Shu Suntong, Shu Ji, Shen Gong, Jay, Korean Baby, Dong Zhongshu, Hu Wusheng, Xu Gusheng and others have taught Confucianism to the king. While they are fighting to cooperate with the king, their Confucianism also makes corresponding changes, that is, changing the thinking perspective and value of scholars and scholars during the war of age, and establishing a Confucianism form that both kings and scholars can accept. Shu Suntong said to Emperor Gaozu of Han: “Confucians are difficult to achieve and can achieve success.” [2] Jay “On Qin” also said that Emperor Wen of Han adopted Confucianism from the perspective of “disputed offense and defense”. Obviously, in order to gain the opportunity to cooperate with the king, the Confucians of the Han Dynasty changed their value system, thinking and concepts. While still preserving the basic political management concept of Confucianism, the “Tao” with high fantasy theory turned into the “governance” of the real utilitarianism. This is the main adjustment and actual price for Confucian scholars to cooperate with the king.

After Emperor Wu of Han, the court began to pursue the policy of “destroying all schools of thought and respecting Confucianism alone”, but the national system and management methods of the two Han Dynasties were still used to use both kings and hegemony and compatible with Confucianism and Law. Many scholars have used the “Yinfa Yang Confucianism” to describe the civilizational characteristics of monarchy, that is, to regard the king’s emphasis on Confucianism’s “tyranny” and “virtue governance” as a political skill to deceive and tease the ruled. We believe it is a helping hand. This view is too popular and has a long and short history. In fact, the Han Dynasty’s “destroying all schools of thought and respecting Confucianism alone” can be seen as the ideological consensus and political alliance formed by the emperor represented by Emperor Wu of Han and the Confucian scholars represented by Dong Zhongshu on the basis of developing political cooperation and political cooperation. So, we can take a step-by-step assessmentA conversation between Emperor Hanwu and Dong Zhongshu about the “Three Strategies of Heaven and Man”. Their dialogue shows how the emperor and Confucian scholars can cooperate and implement the mutual complementation between Confucianism and Law, and finally achieve the ideological common sense of state management, and the political alliance based on these ideological common sense is coordinated and arranged in cooperation.

The two Han Dynasties have established China’s traditional political situation. What kind of political situation is this? The mainstream view determines it to be monarchy, or perhaps the centralized monarchy-specific politics. Because since Qin, traditional China has established the monarch’s world system and the centralized political system with the monarch as the focus. However, we will find that the traditional political system of China is not complete and is constructed according to the will of the monarch. On the contrary, there is another strong energy that poses the design of political system, the implementation of political management, and the development of political trends, that is, the civilization-oriented energy of Confucian scholars. Therefore, Master Mo Mu once determined China’s traditional political situation as scholar’s politics, and believed that the administration and national management of China’s modern times were actually controlled by the scholar’s group headed by the prime minister. [3] The chief teacher’s unique understanding of China’s traditional politics has expanded our understanding and understanding of China’s traditional political situation.

It should be said that the traditional Chinese political situation after the Han Dynasty was not complete, it was neither the political situation of the monarch and the political situation of the scholars, but it should know how to build a political cooperation system for the monarch and the scholars through political coordination and political cooperation. Traditional China has established the monarch’s world system and the central political system with the focus on the monarch. However, if the monarch and the monarch are not in charge of political participation and thinking, it would not be possible to establish a system that restricts the monarch’s rights and selects talents, and selects talents. The monarch and the monarch and the monarch find in a photo of the leak that she wore a wedding ring on her finger and cooperated with politics.Bao Haimei‘s political system, at the same time, does not have the strong national management ability of China’s traditional political situation, and the Chinese civilization form will not be as strong as that in the history of human civilization and will last for more than two thousand years.

The Confucian scholars in the pre-Qin period were originally a group of scholars who were engaged in the popular lectures, and they developed the independent thinking of Confucian scholars. Because they would firmly hope to cooperate with the monarch, to enter the power system of the dynasty and participate in the political activities managed by the state, this originated from the Confucianism taught by ordinary people a