Liu Bei, as the founder of Shu Han, took it as his responsibility to help the Han family, and called on the Han people all over the world to jointly eliminate thieves and help the Han. He established an independent regime and named it Shu Han, demonstrating his determination to support the Han dynasty and his loyalty to the Han Dynasty. Liu Bei and his Shu Han regime acted in a very decent manner, focusing on benevolence and righteousness and people's livelihood, and won the hearts of the people. They have pursued good policies, attached importance to agricultural production and people's livelihood and well-being, and worked hard to maintain social stability. The unity of the Shu Han regime was full of faith in the Han family and the people, and the integrity of this belief also deeply infected the people around them.
If you want to talk about orthodoxy, Liu Bei's Shu Han cannot be considered orthodox to some extent. Because Shu Han was not recognized by orthodoxy, and there were no conditions for completing unification. However, Liu Bei's style of conduct and the integrity of their entire group's beliefs are understandable. Their efforts and dedication have also been recognized by the people, so they are indeed regarded as decent forces in the hearts of the people.
Compared with Shu Han, there was almost no difference in the status of Eastern Wu. Both are local separatist forces, which have not been recognized by orthodoxy and have not yet completed reunification. The establishment of the Soochow regime also rose in the midst of war under the situation of separation. Although Sun Quan was called emperor, it was not granted by orthodoxy in the orthodox sense. Therefore, neither Shu Han nor Eastern Wu can be counted as an orthodox force.
In the Three Kingdoms of Wei, Shu and Wu, Cao Wei's regime can be called orthodox. Although the Cao Wei regime did not complete the unification, it seized the Han dynasty by means, and finally established the Wei regime after the concession of Emperor Xian of the Han Dynasty. History is written by the victors, and Cao Wei's legitimacy comes from their victories in regime change. Orthodoxy is not just about the decency of moral behavior, but more about the result of historical developments.
In the Three Kingdoms of Wei, Shu and Wu, Liu Bei's Shu Han was regarded as a decent force for his uprightness and firm belief in the group. However, in terms of the definition of orthodoxy, neither Shu Han nor Eastern Wu met the standards of orthodoxy, because they were not recognized by orthodoxy and did not complete the conditions for unification. On the contrary, although the Cao Wei regime established the Wei state by seizing the Han dynasty, it was a victor in the orthodox sense of the word. Therefore, if you look at it according to orthodox standards, Cao Wei can be called an orthodox force.
Through the investigation of the three kingdoms of Wei, Shu and Wu, it was found that Liu Bei's Shu Han showed a decent and upright image in his style of acting, which was recognized by the people. However, from the point of view of orthodoxy, neither Shu Han nor Eastern Wu was granted by orthodoxy, nor did they complete the conditions for unification. On the contrary, Cao Wei established the Wei state by seizing the Han dynasty and went through the process of Chan concession, so it can be called an orthodox force in the orthodox sense. Orthodoxy does not depend solely on the decency of moral behavior, but more on the status that history has given to the victors. In history, the victor's side is often given the status of orthodoxy, and the course of history is also written by the winners. Therefore, when evaluating the issue of orthodoxy in the Three Kingdoms period, it is necessary to take into account not only the style and beliefs of all parties, but also the role of history and the victor.