The main historical facts and basic situations of the contention of a hundred schools of thought during the Spring and Autumn Period and the Warring States Period

The contention of a hundred schools of thought refers to the emergence of different schools of thought among intellectuals during the Spring and Autumn Period (770 BC to 476 BC) and the Warring States Period (475 to 221 BC). "Hanshu Yiwenzhi" divides the main ideological schools of the Warring States into ten schools - Confucianism, Mohism, Taoism, Legalism, Yin and Yang, Ming, Zongheng, Za, Bing, and Novel. Liu Xin, a native of the Western Han Dynasty, removed novelists from his "Qi Lue· Zhu Zi Lue" and called them "Nine Streams". The common name "Ten Schools and Nine Streams" comes from here.

Concept

The "Hundred Schools of Thought" reflected the fierce and complex political struggles in society at that time, mainly the class struggle between the emerging landlord class and the declining slave owners. The cultural thoughts of this period laid the foundation for the culture of the entire feudal era and had a very profound impact on ancient Chinese culture.

During the Spring and Autumn Period and the Warring States Period, society underwent dramatic changes, and history moved from separation to unity. In response to the rapid changes in society, various schools of thought argued passionately, wrote books, and expounded their respective thoughts and political opinions.

Scholars or thinkers representing various classes, strata, and political forces all attempt to explain the universe, society, and everything in accordance with the interests and requirements of their class (layer) or group, or Make a claim. They wrote books and established their theories, recruited many disciples, spoke loudly, and argued with each other. As a result, a situation of "a hundred schools of thought contending" emerged in the field of thought.

Edit this paragraph: Confucianism of a Hundred Schools of Thought

Confucius, a Confucian School of Confucius. The founder of Confucianism is Confucius. Confucius, whose surname was Kong Qiu and whose courtesy name was Zhongni, was born in Zouyi (now Qufu, Shandong Province) of the state of Lu in the late Spring and Autumn Period. He was honored as the "Teacher of All Times" by future generations. The core of his theory is "benevolence". He believes that benevolence means loving others and requiring people to love each other and live in harmony. To realize "benevolence", one must be tolerant towards others and "don't do to others what you don't want others to do to you." ". The system or code of behavior that embodies benevolence is "restraining oneself and returning to propriety". Confucius pioneered private teaching and advocated "teaching without distinction" and "teaching students in accordance with their aptitude." He believed that everyone, regardless of wealth or poverty, has the right to education. At the same time, it also broke the aristocratic monopoly on culture and education. Confucius advocated "governing with virtue" and "being frugal and loving others" so that the people would have "enough food", the country would have "enough soldiers" and gain "people's trust". This kind of thinking includes people-oriented thinking, and is also the moral and ethical outlook he advocates. Pay attention to moral education, especially personal cultivation, emphasize caring for others, and use social norms to constrain one's behavior.

Works: "Spring and Autumn"

The five textbooks of "Poetry", "Book", "Li", "Yi" and "Yue" compiled by Confucius, together with "Spring and Autumn", are Later generations called it the "Six Classics". Among them, "Yue" was later lost, and the existing "Poems", "Books", "Li", "Yi" and "Spring and Autumn" are called the "Five Classics".

The Confucian school split after Confucius, and Mencius became the representative figure in the middle of the Warring States Period. Mencius, whose name was Ke and whose courtesy name was Ziyu, was a native of Zou during the Warring States Period. He was a disciple of Confucius' grandson Si (named Kong Ji) and was known as the "Senior Sage". Mencius's ideas were retrogressive and were considered inappropriate by many princes at that time. He advocated "benevolent government" and further stated that "the people are the most important, followed by the country; the king is the least important". His ethical outlook is that "nature is inherently good."

The representative figure of Confucianism is Xunzi. Xunzi's name was Kuang, and people at that time respected him as Xunqing. In terms of politics, he advocated "benevolence and righteousness" and "kingliness", "conquering people with virtue", and proposed that "the king's boat is the water of the common people. Water carries the boat, but also capsizes the boat." In terms of philosophy, we also insist on "the movement of heaven is constant" and "control the destiny of heaven and use it". Xunzi believes that people are born with sensory requirements. They need to eat when they are hungry and wear clothes when they are cold. This forms people's natural needs of "good things" and "good sex". However, through learning etiquette and the rule of law, villains can be turned into gentlemen, and ordinary people can be turned into saints. This idea of ??Xunzi is called the "theory of evil nature." Xunzi transformed Confucianism and integrated the positive and reasonable elements of Legalism and Taoism, making Confucianism more adaptable to the needs of society.

Mencius and Xunzi summarized and transformed Confucian thought, and absorbed some positive and reasonable elements from other schools of thought, making the Confucian system more complete and Confucian thought more adaptable to the needs of society. Confucianism in the late Warring States period developed into a major sect among hundreds of scholars!

Mozi

The founder of the Mohist school is Mozi. Mozi's name was Zhai, and he was a native of the Song Dynasty in the early Warring States Period.

Mozi’s ideas are diametrically opposed to those of Confucianism.

It opposes the system of senior officials and senior officials, advocates the promotion of talents, and emphasizes talents when appointing officials, breaking the old concept of hierarchy, so that "officials are not always noble, but people are never lowly."

The book "Mozi" represents Mo Zhai's thoughts, which was compiled by his disciples based on their lecture notes.

He advocated "universal love", eliminating the distinction between relatives and nobles, loving all people equally,

"non-attack", and condemning the disasters that war has brought to the people< /p>

"Shangtong", "Minggui", "Shangxian", etc.

Mohism represents the aspirations of common people.

Among the "hundred schools of thought", Confucianism and Mohism were the most powerful. At that time, there was a saying that "it is neither Confucianism nor Mohism". Mo Zhai, the founder of Mohism, was a native of Lu in the early Warring States Period. His ideas represented the interests of the common people, especially the interests of craftsmen. Mozi advocated "universal love" (loving all people, regardless of class differences between "princes and lords" and "all people") and "non-aggression" (opposing war, mainly opposing unjust wars at that time, which reflected the desire of small producers for stability desire in life) "Saluting the virtuous" (advocating for meritocracy and opposing the nepotism of princes and nobles). Mozi created a strict organization, and the leader of the Mohist group became a tycoon. The actions of the Mohist must obey the tycoon's command. Mohist thought once became a prominent school during the Warring States Period. His thoughts were widely absorbed and used by other schools of thought, but gradually fell out of favor in the late Warring States Period.

Taoism

Laozi, a hundred schools of thought contend. The founder of the Taoist school is Laozi. Laozi, whose surname was Li, whose name was Er, and whose courtesy name was Dan, was from the state of Chu. He was born into a declining aristocracy at about the same time as Confucius. The book that reflects his thoughts is "Laozi", also known as "Tao Te Ching", which was probably compiled by people in the Warring States Period.

Laozi abstracted "Tao" and summarized it as a universal and all-encompassing highest philosophical concept. In his view, Tao is the origin of everything in the world that is above the sky. He also put forward the idea that "Heaven follows Tao, and Tao follows nature", rejecting the absolute authority of "Destiny".

Laozi’s philosophy contains rich dialectical thoughts. It points out that everything has two contradictory aspects; the two contradictory aspects can transform into each other, and the way of transformation is to "keep quiet"

In politics, "inaction" and "according to nature" are advocated. Wuwei means not to act rashly, not to act recklessly, and to do whatever you want.

The representative figure of Taoism in the Warring States Period was Zhuang Zhou. Zhuang Zhou was a native of the Song Dynasty. He came from a declining aristocratic family. He once served as a minor official in the lacquer garden of the Song Dynasty. Later, he hated official positions and "will never be an official for life." The book "Zhuangzi" was compiled by him and his disciples. Also known as "Xiaoyaoyou", it is a Taoist classic as famous as "Tao Te Ching".

Zhuangzi’s thoughts were developed based on Laozi’s teachings. The book "Zhuangzi" is more like an explanation of Taoist doctrine in the form of a story. The language form has a significant impact on the textual expression of ancient Chinese novels and legends. Taoism emphasizes that everything must be natural and cannot be forced, which is contrary to Confucianism.

Legalism

Han Feizi (12 photos) The Legalist school represents the interests of the emerging landlord class. Early representatives include Li Kui, Wu Qi, Shang Yang, Shen Dao, Shen Buhai and others. Later Legalist Han Fei was the master of authoritarian centralization theory.

Han Fei was a disciple of Xunzi, a classmate of Li Si, and was born into an aristocratic family in Korea. The book "Han Feizi" is his summary of early Legalist thought. Han Fei paid attention to absorbing the strengths of different schools of Legalism and proposed a rule of law theory that combines "law", "skill" and "power".

Han Fei was a thinker in the late Warring States Period and a master of the Legalist school. Han Feizi believes that history is moving forward, and the contemporary era must be better than the ancient times. People should carry out political reforms in accordance with practical needs and do not have to follow ancient traditions. He put forward a systematic theory of the rule of law, advocating that "the law is the basis" and "the law is not noble" (the object of the rule of law is the broad masses of the people, except for the monarch, no matter how high or low they are, they must be bound by law and morality). It is advocated that the monarch should use power to control ministers and intimidate his subjects with absolute authority (magic force). Han Feizi advocated the establishment of a centralized feudal state with an autocratic monarchy. The power of the country was concentrated in the hands of one monarch, which catered to the historical development trend of establishing a unified autocratic state.

Military strategist

Portrait of Sun Wu (from the engraving of "Sancai Pictures" written by Wanli in Ming Dynasty). The originator of military strategist is Sun Wu, an outstanding military strategist in the late Spring and Autumn Period. The famous military book at that time was "Sun Tzu's Art of War".

"The Art of War" is a classic military book written by Sun Wu. Military famous sayings such as "Know yourself and the enemy, and you will be invincible in a hundred battles" come from this book.

Today this book also enjoys a high reputation in the world, and many Western military schools have listed it as a textbook. During the Warring States Period, Sun Wu's descendant Sun Bin inherited and carried forward his military thought, advocating: "Be prepared before taking action", and wrote "Sun Bin's Art of War". They were called military strategists at that time.

Celebrities

This school sprouted in the late Spring and Autumn Period, with Deng Xi, a doctor of the State of Zheng, as its pioneer. As a school of thought, famous scholars do not have the same opinions. They are limited to the same research objects, and each theory is very different. There are two main factions: "Contract Yi" and "Li Jianbai".

The so-called "contract and difference" means that the "sameness" and "difference" of all things are relative, and all can be "combined" with their "sameness" and "difference" and viewed as one. This faction is represented by Hui Shi, a native of Song Dynasty. Hui Shi put forward the famous "Ten Things in History", namely, "Heaven and earth are humble, mountains and rivers are flat", "Love all things, heaven and earth are one" and other ten propositions.

The so-called "Li Jian Bai" means that for a stone, you can only feel its "whiteness" with your eyes but not its "hardness", and you can only feel its "hardness" with your hands but not its "hardness". white". Therefore "hard" and "white" are separate and isolated from each other. This faction is represented by Gongsun Long, a native of Zhao State, who proposed propositions such as "a white horse is not a horse" and "two strong white stones".

Contract difference emphasizes the unity of things, while Li Jianbai emphasizes the difference of things. At the end of the Warring States Period, the late Mohists corrected the one-sidedness of the two and put forward the view of "hard and white complement each other". Xunzi also emphasized "making names to refer to reality".

Yin Yang Family

The concept of Yin and Yang was first seen in the "Book of Changes", and the concept of "Five Elements" was first seen in "Shang Shu", but the emergence of the two concepts can be traced back even further. era.

In the Warring States Period, yin and yang and the five elements gradually merged, forming a new conceptual model, which is a cosmology based on the theory of "yin and yang information, five elements transfer". The Yin Yang School was one of the important schools of thought during the Warring States Period. It was named after advocating the theory of Yin Yang and the Five Elements and using it to explain social and human affairs. This school of thought should have originated from the ruling class in charge of astronomical calculations in ancient times. It is also called the "Yin-Yang Five Elements School" or the "Yin-Yang Five Elements School".

Sima Tan's "On the Essentials of the Six Schools" lists the "Yin and Yang School" as the first of the six schools.

One of the "Hundred Schools of Scholars": Liu Xin's "Hanshu·Yiwenzhi·Zhuzilue" records more than 100 works by famous writers, and lists them as one of the "Ten Schools and Nine Streams" . Subsequent books such as "Sui Shu·Jing Ji Zhi" and "Si Ku Quanshu General Catalog" brought the number of works by "a hundred schools of thought" (academic schools that emerged from the pre-Qin to Han dynasties) to a thousand. However, there are only ten most famous schools that are widely spread and have great influence, including: Confucianism, Taoism, Yin-Yang School, Legalism, Famous School, Mohism, Politicians, Farmers, Miscellaneous Schools, Novelists, etc.

Zonghengjia

Zongheng means vertical and horizontal.

During the Warring States Period, there was a group mainly engaged in political and diplomatic activities. The main figure was: Gui Guzi. "Hanshu·Yiwenzhi" listed it as one of the "Nine Streams". "Han Feizi" said: "The vertical one unites the weak to attack the strong one; the horizontal one is the one strong to attack the weak ones." During the Qin Dynasty and the late Chu Dynasty, they had no fixed masters and were capricious, and their plans were mostly subjective. Political requirements set out. The main representative of the Hezong faction is Su Qin, and the main representative of the Lianheng faction is Zhang Yi. In the end, Su Qin failed and Zhang Yi won. After Zhang Yi and Su Qin, Qi State produced another famous political strategist, Lu Zhonglian, who was known as the Prime Minister of Common People and the Scholar of Common People! In the later stage, the last attempt was made to control the Six Kingdoms against Qin, but it still ended in failure!

Zajia

Zajia, a philosophical school from the late Warring States to the early Han Dynasty in China. He is good at collecting opinions from various schools of thought. It is characterized by "combining Confucianism and Mohism, combined with law", and "has a thorough understanding of all the schools of thought". "Hanshu Yiwenzhi" lists it as one of the "nine streams". The emergence of Zajia was the result of the integration of ideology and culture during the establishment of a unified feudal country. Miscellaneous works are represented by "Lü Shi Chun Qiu" of the Qin Dynasty and "Huainan Zi" of the Western Han Dynasty. They were collected by Lu Buwei, the Prime Minister of Qin, and Liu An, King of Huainan of the Han Dynasty. And because Zajia's works contain Taoist ideas, some people think that Zajia is actually a new Taoist school.

The Zajia School is a very distinct school among the scholars, because it is a comprehensive school that draws on the learning of various schools from the late Warring States Period to the early Han Dynasty. "Hanshu·Yiwenzhi·Zhuzilue" lists it as one of the nine streams. Later, Zhao Rui wrote "Anti-Jing", which summarized miscellaneous works.

At the end of the Warring States Period, after drastic social changes, feudal countries emerged one after another, and the emerging landlord class demanded political and ideological unity.

In response to this call, the Zajia School emerged in academic thought, which integrated various schools of thought into one. The emergence of the Zajia School generally reflected the trend of academic and cultural integration at the end of the Warring States Period.

The characteristic of Zajia is "collecting the goodness of Confucianism and Mohism and summarizing the essentials of Ming and Dharma". Although the Zajia family is just a collection of opinions and an eclectic collection, it can also be called a family by collecting the opinions of various schools and implementing their political intentions and academic opinions.

Nongjia

Nongjia is a school of thought in pre-Qin Dynasty that focused on agricultural production in economic life. In his "Introduction to Pre-Qin Academics", Mr. Lu Simian divided farmers into two groups: one is about planting trees; the other is about politics.

"Hanshu·Yiwenzhi·Zhuzilue" lists farmers as one of the nine streams, and says: Farmers come from farming and farming officials. Sow a hundred grains and encourage mulberry cultivation to provide enough food and clothing. Therefore, the first of the eight policies is food, and the second is goods. Confucius said that "the most important thing is food for the people", and this is its strength. And the despicable people do this, thinking that the holy king has nothing to do, and wants to make the monarch and his ministers work together, violating the order of superiors and subordinates. "Focusing on people's food" is also the characteristic of farmers, who respect the Shennong family.

The peasant school advocates the implementation of a farming war policy, rewards the development of agricultural production, and studies agricultural production issues. Farmers' summary of agricultural production technology experience and their simple dialectical thinking can be found in "Guan Zi Di Yuan", "Lu Shi Chun Qiu" and "Xun Zi".

Novelist

Novelist is a school of miscellaneous notes on ancient folk affairs in the Pre-Qin and Western Han Dynasties.

During the Spring and Autumn Period and the Warring States Period in China, a novelist refers to a type of person who records folk street talk, and a novelist is classified as one of the hundreds of ancient Chinese scholars. "Han Shu." "Yi Wen Zhi" said: "The flow of novelists stems from the barnyard officials; the street talk is created by those who listen to the nonsense." It means that what the novelist does is to record the folk talk and alley talk, and Reporting to superiors was the main task. However, although novelists formed a family of their own, they were considered to be outside the mainstream. Liu Xin was listed among the top ten, but novelists were not among the nine, so their influence was very small. However, the novelist reflects the side of ancient common people's thoughts, which cannot be replaced by other nine schools of thought. Therefore, there is a saying that there are nine streams and ten schools. [2]

Edit the reasons for the appearance of this paragraph

The reasons for the emergence of the Hundred Schools of Thought are summarized as the following factors:

First, political factors. At that time, we were in a period of great social change, with social turmoil and numerous disputes among the vassal states. In order to gain dominance in the struggle, the kings of various vassal states competed to recruit talents and used different ideas and doctrines to make their countries rich and powerful. This creates a relaxed academic atmosphere for a hundred schools of thought to contend.

Second, economic factors. At that time, the economy had developed greatly, which enabled some people to become the leisure class and have time to engage in their own academic activities.

Third, technological factors. Science and technology have made great progress, and aspects such as astronomy, mathematics, optics, acoustics, mechanics, and medicine have all reached relatively high levels at that time. These scientific and technological achievements mark the improvement of people's understanding level and enrich people's spiritual world and material life.

Fourth, cultural factors. At that time, "the emperor lost his official position and learned in the barbarians". The result was to break the situation of "learning in the government", which caused the cultural and academic monopoly of the aristocrats to spread to the lower classes of society and move down to the people (this historical phenomenon is called " Culture moved downwards"), resulting in "the flourishing of private schools".

Fifth, the factor of academic freedom. Each academic group is relatively independent from political power. Although they started from the interests of different social groups and wrote books one after another, discussed current affairs, expounded philosophies, and each had their own opinions, they were not political vassals or attached to a certain political power group. I will go".

In addition, various schools of thought and different schools of the same school not only struggle with each other, but also learn from each other. This is another important factor that contributes to the contention of a hundred schools of thought.

During the Spring and Autumn Period and the Warring States Period, the rapid development of productivity promoted the prosperity of commerce and towns, and the traditional social order was violently impacted. As countries competed for reforms, intellectuals with cultural knowledge lobbied and gave lectures, which greatly broadened their horizons and encouraged them to think independently and explore creatively. Representatives of different political and ideological schools in society have put forward different opinions on various issues, and a number of academic masters have emerged who have made pioneering contributions, forming a situation where a hundred schools of thought are contending in the field of thought.

In Chinese history, the Spring and Autumn Period and the Warring States Period were the most splendid and star-studded eras of thought and culture.

During this period, there was an unprecedented academic situation in which hundreds of schools of thought challenged each other and argued with each other, occupying an important position in the history of the development of Chinese thought. This period made this period an important period in Chinese history for the great integration of the political and academic thoughts of hundreds of schools of thought. During this period, the social structure changed rapidly, social conflicts were extremely sharp, mergers and wars continued one after another, and cultural thought was unprecedentedly active. Most of China's great thinkers appeared in this era, forming the essence and foundation of Chinese civilization.

An important phenomenon during this period was the emergence and activity of the intelligentsia class.

How did the "scholar" class come into being? During the Western Zhou Dynasty, all schools were owned by the government. "The Rites of Zhou" clearly stipulates that "the ancients learned from the government." The historian at that time was both an official in the government and a teacher in the school. Mr. Zhang Xuecheng said: "In the heyday of the Three Dynasties, the learning of Tianchang all relied on officials as teachers. "Zhou Guan" 360. The learning of Tianchang was well prepared." What we are talking about is the situation of "learning in the government". That is to say, during the Xia, Shang and Zhou dynasties, the government completely controlled the schools, and students had to use officials as teachers. All kinds of knowledge had to be learned from the officials in charge of the government. For example, if you want to study law, "Zhou Li·Di Guan" records that "you must learn law from Situ". That is to say, he learned the law from Situ Zhiguan. However, not everyone can enter the school to study, only the children of princes and nobles are eligible. Ordinary people cannot master cultural knowledge. King Ping of Zhou moved eastward, and the status of the emperor declined, resulting in a situation of "corruption of etiquette and collapse of music". Some "royal officials" scattered into various vassal states, and some lived among the people. The break of the situation of "learning in the government" led to the vigorous rise of private schools, and the admission conditions were greatly changed in the Western Zhou Dynasty. Private schools such as those run by Confucius advocated "education without distinction". "Shfu" (a bunch of bacon) as tuition is enough. This greatly expanded the scope of educated people, so there were more educated people. These people are the so-called "scholars". The components of "shi" are very complex. They belong to various classes. "Shi" can hold official positions upon recommendation. Many people with financial foundation gave up farming and became scholars, and the development of private schools provided this condition.

The activity of the “scholar” class was closely related to the prevalence of the social trend of “raising scholars” at that time. "Raising scholars" had already begun in the Spring and Autumn Period, and became even more popular during the Warring States Period. In addition to strengthening their own strength in politics, economy, military and other aspects, the princes or officials also needed to rely on the power of important scholars in order to compete in the Central Plains and unify China. Therefore, they "raised scholars" one after another, forming a social trend. For example, in the late Spring and Autumn Period, Tian Chang of Qi State had been benefiting "scholars" as early as the reign of Duke Jinggong of Qi State. For each cow killed, only "one bean (four liters) of meat" was taken, and the rest was used for the soldiers' consumption. At the end of each year, Tian Chang only took "two systems", that is, two pieces of cloth, and the rest was distributed to the "shi" to make clothes. Another example is Marquis Wen of Wei in the early Warring States period, who was surrounded by a large number of intellectuals. In the middle period of the Warring States Period, during the reign of King Wei and King Xuan of Qi, he set up the Dixia Academy outside the west gate of Linzi, the capital, to recruit literati and scholars from all over the world, where they gave lectures, wrote books, and discussed government affairs. Later, the "Four Young Masters" were Mengchang Lord of Qi, Xinling Lord of Wei, Pingyuan Lord of Zhao, and Chunshen Lord of Chu. They "raised scholars" as many as thousands. In the late Warring States period, Lu Buwei of the Qin State also had "three thousand diners", most of whom were elders with skills. Many outstanding figures among the "scholars" were highly valued and even became ministers, such as Shang Yang, Wu Qi, etc., and academic activities were also encouraged and funded.

In addition, it was also closely related to the fact that at that time, the princes and countries were committed to enriching the country and strengthening the army, and adopted loose policies towards academic research. Especially during the Warring States Period, various vassal states often adopted a tolerant policy towards "scholars" and allowed academic freedom. This created good conditions for "scholars" to write books and express their personal opinions, thus greatly promoting the ideological emancipation during the Warring States Period.

Jixia Academy, the main base for the contention of a hundred schools of thought, is the most typical example.

During the Warring States Period, due to Qi’s developed economy, political enlightenment, and good cultural policies, the kings of Qi gave generous material treatment to scholars. It attracted almost all the famous schools of thought at that time to gather together in Jixia. Jixia Academy became an extremely eye-catching academic place where hundreds of schools of thought contended. It made the princes and countries envious and imitated them one after another. Almost without exception, it became a model at that time.

The history of the establishment and rise and fall of Jixia Academy is basically related to the Tian Qi regime. It rises and falls with the strength of Tian Qi.

The common view in the academic circles is that it was founded in the Tianwu period of Qi Huan Gong, the second generation king after the Tian family replaced the Jiang family and seized power in Qi. It developed in the period of King Wei of Qi, flourished in the period of King Xuan of Qi, and declined in the period of King Min of Qi. ; It was revived during the period of King Xiang of Qi; it died during the period of King Qi's establishment and Qin's destruction of Qi. It has existed for about 150 years, but it has had a profound impact on later generations until today.

Since Jixia Academy was established by the Tian Qi Dynasty, the direct reason was political necessity. After the Tian family came to Qi, all the monarchs in the past dynasties worked hard to become stronger, worked hard to govern, and planned to dominate the princes. The Jixia bachelor was responsible for creating public opinion, designing blueprints, and formulating regulations and systems for the political needs of the Tian Qi kings. Objectively, it also meets the political needs of Tian Qi's rule. Therefore, Jixia Academy is first and foremost an institution in the nature of a think tank. Secondly, it is to show off national power, show respect for the virtuous and talented, and attract talents. This creates a superior political environment for academic exchanges, cultural dissemination, and contention of a hundred schools of thought. Therefore, Jixia Academy also has the nature of the Academy of Social Sciences.

"Discussing without governing" is one of the main characteristics of Jixia Bachelor's activities. This feature reflects the distinct political nature of academic officials. "Not to govern" means "not to hold office". Although he has the title of doctor, he does not hold any actual position. "Discussion" means discussing current affairs, state affairs, and strategies to deal with chaos, providing decision-making basis for Tian Qi rulers to fulfill the function of a think tank. When they discussed current affairs, they put forward criticisms and decision-making suggestions on the political activities of the Tian Qi rulers in a loose and free political atmosphere. There was little or no flattery or flattery, and all their opinions and suggestions were frank. outspoken.

At the same time, Mr. Jixia and his scholars of various schools took advantage of the good environment and conditions provided by Qi State to devote themselves to discussions, argue with each other, learn from each other's strengths and weaknesses, enrich and develop the theories of their respective schools, and promote the development of Chinese culture. Great fusion. This period produced a large number of works from different schools, some of which were enriched and supplemented by Jixia. There are Huang-Lao School, Confucianism, Legalism, Yin-Yang School, etc. "Hanshu·Yiwenzhi" records part of the catalog of Mr. Jixia's works. When Mr. Jixia and famous scholars from various schools gathered in Jixia, they often brought their disciples and disciples together. Mr. Jixia and famous scholars from various schools preached, taught, and solved doubts in the academy, and cultivated many talents. For example, Xunzi came here to study at the age of 15 and later became an academic master in Jixia. Mencius went to Qi twice to give lectures for thirty years, and was awarded the title of Shangqing. According to "Historical Records: Tian Jingzhong Wanshi Family", there were "hundreds and thousands of people" in Jixia Academy during the reign of King Xuan of Qi, and there were many accomplished people under his household. Some accomplished talents were often employed by Qi as officials at all levels and directly participated in the political activities of Qi. This is recorded in "Warring States Policy·Qi Ce".

Liu Xiang's "Bielu" records: "Qi has Jimen, which is also a city gate." The scholars who talk about it will meet in Jixia. "What this refers to is the regular academic meetings of scholars of various schools. At the regular meetings, each school recommends representatives of their schools, expounds academic views and political opinions, and refutes schools that are inconsistent with their views. This is actually to provide various schools with Opportunities for academic exchanges and debates in order to better enrich and develop their theories and gain political attention. However, the issues they debate are very wide, including the difficulties of different academic views and the elaboration of different political opinions. Thinking about the mysteries of the universe. Jixia Academy was the main venue for the contention of a hundred schools of thought during the Warring States Period, and this kind of regular academic report meeting was a concentrated expression of the contention of a hundred schools of thought.

Whether it was the "Xihe Study" of the Wei State in the early Warring States Period, Whether it was the Dixia Academy of Qi in the middle of the Warring States period, or Lu Buwei's compilation of "Lu's Spring and Autumn Annals" with three thousand disciples in the late Warring States period, the academic policies implemented by various countries were very tolerant to "scholars", and "scholars" were treated very favorably. Among them, the Dixia Academy during the reigns of King Wei and King Xuan of Qi was particularly prominent. It was the academic and cultural center at that time and the birthplace of the Contendance of a Hundred Schools of Thought. Although the Tian Qi regime advocated Huang-Lao's learning, it did not exclude and attack scholars from various schools. Rather, they were all inclusive. Scholars were free to lecture, write books, and discuss political affairs at will. For example, the political views of Confucian master Mencius and King Wei and King Xuan of Qi were different, but they were all valued in the Confucian Academy. King Xuan of Qi asked Mencius many times for political advice, and even asked Mencius for advice on important decisions such as Qi Fa Yan. Later, due to disagreements with each other, King Xuan of Qi still tried his best to leave Qi. To retain him, "If you want China, give Mencius a room and raise his disciples with thousands of bells." That is to say, he plans to build a house for Mencius and fund his education.

Due to the tolerant policy of the princes in the Spring and Autumn and Warring States periods towards "scholars", Allow them to "stay together and leave if they don't agree".

"Scholars" are like free birds, they can "choose trees and build trees", thus promoting the flow of talents from various countries. For example, Shang Yang was not reused in Wei, but he heard that Qin Xiaogong "widely ordered the wise men in the country", so he went west to Qin, asked to see Qin Xiaogong, and finally entrusted him with important tasks. Another example is that Zou Yan was originally from Qi, and he was among the top officials in the imperial palace. He was dissatisfied with the tyranny of King Tao of Qi, so he came to Yan and became the teacher of King Zhao of Yan. During the reign of King Xiang of Qi, Zou Yan returned to the Dixia Academy, and served as an envoy of Qi to Zhao during the reign of King Qi, without ever being criticized. Another example is that Wu Qi served as an official in Lu, Wei, Chu and other countries in his life. Whenever he was framed, he would join the Ming Dynasty. There are many similar examples like this. The special historical environment of the Spring and Autumn Period and the Warring States period created good conditions for the formation of a hundred schools of thought and the emergence of the situation of "a hundred schools of thought contending".

In an environment of academic freedom, Mr. Su Xia dared to break through the ideological constraints of old traditions, and the spirit of exploration and innovation was carried forward, which greatly promoted academic development. Therefore, works from various schools of thought have sprung up like mushrooms after a rain. Various viewpoints coexist, and various tit-for-tat debates occur from time to time, forming an academic flourishing scene of "a hundred schools of thought contending."

Edit this historical environment

The emergence of "A Hundred Schools of Thought" in the Spring and Autumn Period and the Warring States Period is exactly the reflection of the above-mentioned social and class relations in ancient Chinese thought and ideology. The emergence of this "hundred schools of thought" has its own special historical environment. In the late Spring and Autumn Period and the early Warring States Period, various vassal states successively carried out reforms. These are the ways in which the emerging landlord class used the power of political power to change the production relations of slavery and establish a new social order, thus completing the process of feudalization. By the Warring States Period, as various countries were in a state of feudal separatism, a unified feudal regime had not yet been formed. The emerging landlord class devoted its main energy to political, economic, and military reforms in various vassal states, so that the ideology of the landlord class lagged behind other aspects of the economic base and superstructure for a long period of time. Since the ruling landlord class had not yet consolidated its political power, and their ideas had not yet become the ruling ideas of feudal society, this created favorable conditions for the emergence of contention among various schools of thought. Thinkers from all classes and strata of society from the middle and late Spring and Autumn Period to the Warring States Period were able to freely write books and travel around to promote their own thoughts and ideas, and were not excluded or restricted by the ruling ideology of the landlord class. Once the ruling ideology of the landlord class is established and a unified feudal country is formed, it will be difficult for the grand occasion of "a hundred schools of thought to contend" like that during the Spring and Autumn Period and the Warring States Period.

Edit the cultural background of this paragraph

The most fundamental reason for the cultural brilliance of the Spring and Autumn and Warring States periods is that the era of great social changes allowed thinkers from various classes and groups to express their own opinions and carry out " "A Hundred Schools of Thought Contention" provides a historical stage; at the same time, it also depends on the convergence of multiple factors.

——The great social changes with the collapse of etiquette and the collapse of music liberated the gentry class, which originally belonged to the lowest level of the aristocracy, from the heavy patriarchal fetters, gained an independent status in social status, and was obsessed with The thirst for talents among the princes striving for hegemony further boosted the momentum of the scholar class. The rise of scholars means the formation of a professional cultural class that is committed to "working hard" and engaging in spiritual creation. The material life and spiritual life of the Chinese nation are destined to be profoundly affected by them.

——The fierce merger war has broken the isolated and static life pattern. The scale of cultural communication is growing day by day. The conflict, interweaving and penetration of multiple factors provide opportunities for cultural reorganization.

——The princes and countries competing for hegemony have not yet established a unified ideological form. The academic environment is loose and lively, making it possible for educated people to carry out independent and creative spiritual work, thus providing the prerequisites for Taoism to "split the world".

——With the loss of Emperor Zhou’s status as “the emperor”, the full-time palace cultural officials of Shishou moved to lower levels or transferred to other countries, directly promoting the rise of private scholar groups.

It is the convergence of the above conditions that has created a once-in-a-lifetime opportunity for the spiritual development of the Chinese nation. It was under this cultural background that the magnificent "Hundred Schools of Thought" of various schools of thought came into being.

The liberation movement was an important class in the history of the development of Chinese academic culture and thought, and laid the foundation for the development of Chinese thought and culture.