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On the rise of the new Confucian imperial school in the Song Dynasty﹡
Author: Wang Qi (College of Changsha Institute of Science and Technology) Zhu Han (Yuelu Bookstore, Hunan University of Science and Technology)
Source: Author Author Authorized Confucian Network Published
Original from “Yuanhu Monthly” Issue 12, 2019
Time: Confucius was the 15th day of the mid-spring of Gengzi in the 2570s Gengxu
� In the interactive communication between scholars and officials and emperors, taking banquets as the platform and classics as the foreword, they gradually formed a rationalization of Confucianism, taking “Big School” as the framework, taking the moral character of the king as the most basic, and taking the King of Shun as the list, guiding the emperors to learn the academic and theoretical system of self-cultivation and governance of the country, so as to ensure the reality of Confucian domineering fantasy and the reconstruction of the social and political order. It is the fantasy emperor’s study developed and constructed by the scholars and officials, and it reflects the reflection of the Confucianism and the fusion of the Han and Tang Confucianism and Law of the Republic of China and Wang Anshi’s law, as well as the response to the times and social problems. The continuous enrichment and development of imperial theories in the Song Dynasty is the process of the emperor’s fantasy of “foot and color” being constantly “waited” and “shaped” by scholars and officials, and governing them with Taoism.
Keywords: Imperial Confucianism Banquet “Big”
The determination of martial arts strategy in the Song Dynasty gave scholars the opportunity to “govern the whole country together” with the monarch, which greatly inspired their political subject idea of participating in politics and taking the whole country as their responsibility; and the shape of the banquet system was the priority for scholars and officials to apply classical essays. Using academic influence on emperors and politics, it provided platform and accompanies. [①] A new Confucian “imperial school” that diverged from the “artistic” between emperors such as those who re-telled ministers and wealthy soldiers before the Song Dynasty should have been born, presenting the characteristics of using Confucianism to teach the emperors, using the moral cultivation of the king as its most basic foundation, using the “Tao” to lead the king, and leading the king to the king and Shun. [②] Although there are also scholars in the academic world who pay attention to the rise of emperors as another direction of the development of Confucianism in the Song Dynasty, they believe that imperialism was a famous term that began to appear until the Song Dynasty. Before the Song Dynasty, there was the “art” of emperors but not the “learning” of emperors. [③] However, no one has conducted systematic investigations on how this new imperial consciousness gradually emerged and evolved from the “art” of the emperor into the “study” of the emperor.
From Fan Zuyu’s “Imperial” detailed the study of the emperor from Song Taizu to Song Shenzong; Zhao Ruyu stood out in the “Ministry of the Lord” of the Song Dynasty, and collected 27 academic memorials from 20 famous ministers, including Cheng Jun and Fan Zuyu, from the third year of Xianping of Emperor Zhenzong to the first year of Jingkang of Emperor Zhenzong of the Emperor. The historical materials of “Imperial School” written by the two books just spanned the entire Northern Song Dynasty.We studied the logical sects of the rise and development of the new Confucian imperial school in the Song Dynasty for us, and provided borrowed literary data. [④]
1. The relationship between learning, Tao and governance: the cooperation value selection of emperors and scholars and officials
In order to reconstruct and consolidate the central power, the emperors of the Song Dynasty “study all the time” and [⑤] are eager to “study” in order to seek “governance”, and strive to use Confucian classical learning to govern the country and ensure political stability and eternal stability. The scholars and officials used banquets as a platform and added the value concept of Confucian “Tao” into classical notes. Through banquet lectures and other methods, they tried to influence the emperor’s virtue cultivation and political practice. Driven by the goal of seeking governance, the two gradually formed a common understanding of “learning” to understand “Tao” and “Tao” to produce “governance”.
1. Learning to seek governance: the emperor’s desire for learning
The emperors in the early Song Dynasty had great hopes for “learning”. From Emperor Taizong of Song Dynasty to use Wen Zhong as his attendant, to Emperor Zhenzong appointed attendant and attendant scholars, to Renzong to open the two doors of Ying and Yanyi, [⑥] The continuous perfection and shape of the sermon system is the product of the emperor’s power through Confucian classics to govern the Tao. Especially in the classic selection problem of banquets and lectures, the Song Dynasty emperors were not conducive to the national political management and management standards. [⑦] For example, when Emperor Taizong said that “The Book of Shang talks about the way of governing the world, “The Book of Shang is the best”, he ordered Sun Shi and Li Zhi to “speak the three chapters of “The Book of Shang Being”. [⑧] Regarding the introduction of “Year”, Renzong asked to “go to the world and talk about the monarch, minister, politics, religion and affairs”[⑨], and only “the key to governance” of “can be far away from the tide of the previous dynasties”. “Every time I ordered the reading officials to express their meaning before, but I did not order any permission to avoid it.” [⑩] When Emperor Yingzong was rebelling against Zhang Jing, “Shang Shu HongBaobao.com”, “Taking the three virtues as the handle of the ministers and treating them as good discussions.” [11] Shenzong called Zhu Sima Guang “the academic behavior was recommended by the world” and ordered him to read “Qianzhi Tongjian” to support Chenzhi. [12] On the contrary, as long as the content that is not suitable for the treatment request is cancelled. For example, when Renzong was a minister of the Tianzhang Dian, Lin Yu, gave a speech on “The Yuan Dynasty of the Zhou Yi Tianrenhui”, he was defeated because he “used the heavenly hearing with the yin and novels”, and was judged by the state of the state. This is an example of the classic. [13] It can be seen that through classical learning, absorbing political experience and the art of governance, the effectiveness of consolidating contracts and realizing national management was the unremitting pursuit of the emperors of the Song Dynasty.
2. Use “Tao” to inspire the king: the scholars and officialsTeach fantasy
The scholars and officials of the Song Dynasty believed that the learning and not learning of the emperor were directly related to the governance of the country. [14] “Learning and politics are not two things, and those who learn it are the ones who learn it. Learning the benevolence of the emperor is moral politics; learning the art of punishment of the overlord is the art of punishment.” [15] To implement the illusion of the hegemony in order to reconstruct the sequel, we must use the Confucian way to guide the emperor to become sages and establish sage governance. Therefore, the scholars and officials of the Song Dynasty attached great importance to the moral development of the teachings through banquets, and used “Tao” to lead the king to the king and to the king. For example, when Renzong was a teacher, Mr. Zhao, gave a lecture on the “Journal of the Book of Music” at the banquet, “The way of the ruler is to cleanse it with benevolence, control it with righteousness, accept it with gifts, and show it with faith”, and guided Renzong to establish the great version of the country with “highest integrity”. [16] Yang Anguo gave a lecture on “Shangshu”, using the “Doing the Mean” “The nature of the destiny of heaven, the way of willfulness, and the teaching of practicing Taoism”, guiding Renzong to “correct the body and cultivate virtue to control the lower body, benefit the money to enrich the wealth, be kind to live a prosperous life and to nourish the common people and gain the right people.” [17] By practicing morality through the principles of morality, national management and health are realized. During the Xining period, Wang Anshi came forward to the opposition. Emperor Shenzong of Song asked that the rule was the first priority, and Wang Anshi took the action first, “When he took Liu and Shun as the law.” [18] Cheng Jun submitted a memorial to Shenzong, “Your High School of Harvest and Restoration is important to memorize the ancients and correct learning.” When “the training of the sages mus
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