Beginning in the ancient pre-Qin period, early ideas bloomed like flowers, laying a solid foundation for later prosperity.
During the Spring and Autumn Period and the Warring States Period, schools of thought and confluence, disputes and blending, competing for the tranquility of scholars, but also brought them a vast "new continent". The deep political beliefs of ancient scholars were evidently fully reflected in scholars during the Spring and Autumn Period and the Warring States Period. They have high aspirations, travel far and wide, and offer their "shallow views" to other countries.
A hundred schools of thought contended and the literary field ushered in a grand occasion.
Historians have great disagreements on the records of the "Hundred Schools", the historian Sima Qian of the Han Dynasty summarized it as "6 schools", while Liu Xiang of the Xuan Emperor of the Han Dynasty recorded 189 kinds of Zhuzi Hundred Schools in the Book of Han. Under normal circumstances, the "Book of Han" is the mainstay, but the wheel of time runs over mercilessly, and the former "hundred schools" finally leave only Confucianism and Taoism.
Confucianism and Taoism are dominant, and the controversy over the birth and entry into the WTO in ancient times has never ended.
In the old saying, there is a lot of debate about birth and accession, and "shi" means "the real world". Confucianism and Taoism, as the holders of the two views, seem to be opposites, but they climb to the peak by different routes, and finally meet at the peak. The Analects represents Confucianism, emphasizing that the "great husband" should "level the world";Taoism, on the other hand, takes "non-action" as its core idea, which seems to contradict but attracts many followers.
Under the feudal system, Confucianism and Taoism were sought after by different rulers.
Confucianism was deeply favored by the rulers, and the concept of accession to the WTO provided the country with talents with both political ambition and talent, carried forward the concept of emphasizing morality and people's livelihood, and created a grand occasion of overthrowing the hundred schools of thought and respecting Confucianism alone. The Taoist spirit of "Wu Wei" was recognized in the hearts of some rulers, such as Tang Xuanzong's belief in Taoism, which contributed to the creation of a prosperous era.
There is a thin film between hundreds of schools, and study tours have become a way to break the barriers of schools.
The doctrines of the hundred schools of thought may seem estranged, but in fact they emerge in the same chaotic background, fighting darkness with vitality. Scholars traveled all over the world, exchanged ideas, and formed similarities between various ideas. In the spirit of Lao Tzu, "Wu Wei" is not the monopoly of "Wu", and there is no way to transform and adapt to each other. The world is a bridge between them, and the two schools work together to build a solid fortress to protect many living beings.
The two schools of thought seem to be opposites, but they are interconnected, and they are sharp instruments of civilization.
Confucianism emphasizes the rule of man and pays attention to morality, while Taoism advocates the rule of non-action, and the two jointly advocate the concept of people-oriented. These words embody the generous and warm hearts of the two schools, they are like warm jade, moistening all things, and they are sharp instruments to break down barriers and connect each other's nature.
A hundred schools of thought contend, the blending of the times.
For schools that have vanished, they may have entered the core of other schools, rushing in the great river of knowledge, watering civilization. The contention of a hundred schools of thought represents an era, and also connects the core of the "hundred" schools. The blending of theories and the existence of thin films make this splendid picture of the pre-Qin period more profound and rich.
Conclusion: A hundred schools of thought contended in pre-Qin thought, and the light continued in the blending.
A hundred schools of thought in the pre-Qin period: The inheritance of civilization in the light".
This article profoundly and vividly outlines the rise and glory of the hundred schools of thought in the pre-Qin period, as well as their imprints in the long river of history. Through the depiction of the development of thought in the Spring and Autumn Period and the Warring States Period, the author shows the flourishing of the Hundred Schools of Thought at the political, philosophical and cultural levels.
First of all, the article vividly depicts the vigorous development of the Hundred Schools of Thought during the Spring and Autumn Period and the Warring States Period. The initial bloom of the early schools laid a solid foundation for the later prosperity and formed a grand occasion in which a hundred flowers bloomed. However, the disputes and entanglements of the Spring and Autumn Period and the Warring States Period deprived scholars of their tranquility, but also provided soil for the collision of ideas and innovation. Scholars of this period, full of political beliefs, traveled around to study, and continued to develop, contributing their "shallow views" to different countries.
The article vividly depicts the situation of a hundred schools of thought, especially highlighting the opposition and integration of Confucianism and Taoism. Confucianism, represented by the Analects, emphasizes the moral concept of living in the world, and believes that the "big husband" should "level the world";Taoism, on the other hand, takes "non-action" as the core idea, advocating that the mediocre and complicated world should be kept by oneself in the warm and rich soil. These two seemingly contradictory concepts have attracted many followers, forming a unique situation in which hundreds of schools of thought contend.
Under the feudal system, Confucianism and Taoism were favored by different rulers. The Confucian concept of WTO accession provided the country with politically ambitious and talented talents, while the Taoist spirit of "wu wei" found recognition in the hearts of some rulers. From this perspective, this paper shows the close relationship between the school and social politics, and presents the integration and resonance of social thought and the beliefs of rulers in the pre-Qin period.
The thin film that exists between the hundred schools of thought, and the study tour as a way to break the barrier of schools, is a highlight of the article. Scholars traveled all over the world, exchanged ideas, and formed similarities. This method not only broke through the barriers between schools, but also created conditions for the inheritance of ideas in later years.
Finally, through a deep reflection on the integration and inheritance of the hundred schools of thought, the paper points out that the contention of the hundred schools of thought represents an era and connects the core of the "hundred" schools. For those schools that have disappeared, they may have entered the core of other schools, rushing in the great river of knowledge, watering civilization. In the conclusion, the article leaves a profound reflection on pre-Qin thought, which makes the whole article more historical.
Overall, this article not only profoundly shows the glorious course of the hundred schools of thought in the pre-Qin period, but also presents a broad and profound ideological picture through the comparison between Confucianism and Taoism, as well as the blending of the hundred schools.
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