Name: Shi Jiao

Gender: Male

Date of birth and death: circa 39-33

Dynasty: Spring and Autumn Period and Warring States Period

Representative work: Dead Son

Literary period: textual research on the life of pre-Qin literature

Shi Jiao, Zun. Born in the twelfth year of King An of Zhou (39 BC), he died in the thirty-ninth year of King Xian of Zhou (33 BC). Quwo, Wei (now Quwo County, Shanxi Province). There are also sayings of Lu people and Chu people.

Liu Xiang was the first person who advocated Shi Jiao as a Jin. He said: "According to the book Dead Bodies, Jin people are also famous, and Qin Xiangwei is also a guest. Wei Yang, Shang Jun, made plans and made laws to manage the people, and he did not hesitate to talk to Kinoya. When Shang Jun was punished, he was afraid of being punished, but he fled to Shu. I made these twenty books by myself, and there are more than 6 thousand words. He died because he was buried in Shu. " Liu Xiang described the brief history of Jiao's life here, which can be divided into three stages: the first period was in Wei. When the reform of Wei Dynasty was blocked, Wu Qi and Shang Yang ran away, and Jin people used Chu and Qin a lot. Shang Yang and Shi Jiao may have met in Anyi, the old capital of Wei Dynasty, and entered Qin at this time. The second period was in Qin dynasty. At this time, Shang Yang was highly valued by Qin Xiaogong. He went to Qin in 36 years ago and was in power for 2 years. Shi Jiao provided important decision-making opinions for him, and made his own contribution to the prosperity of Qin and the unification of the six countries. The third period was in Shu. In the twenty-fourth year of Qin Xiaogong (338 BC), King Qin Huiwen executed Shang Yang, and Shi Jiao was afraid of implicating others, so he left politics and fled to Shu, where he lived for nearly 1 years and then died.

Liu Xiang said to Xun Zi Shu Lu: "Writing a book by a corpse is not the method of the former king, and it does not follow the technique of Confucius." Have a Taoist tendency.

According to the Quwo County Records, "Shi Jiao, a native of Jin, was a guest of Wei Yang. Legislating the people, tasting and respecting the rules. Yang Zhu, died in Shu, and wrote 2 articles of corpse. Zhenxi Mountain is called "Corpse" and the Book of Jin. " "The True West Mountain" means that in the Southern Song Dynasty, people were really virtuous, and there was the Collection of Xishan Anthology. What is written here is also Liu Xiang's Bielu.

In Records of the Historian, Biography of Mencius and Xun Qing, there was a saying that Chu had a corpse, but Liu Xiang denied it on the grounds of "suspecting that he was in Shu".

There are 2 articles of Dead Bodies in the History of Han Art and Literature. Famous people, Lu people, Qin Xiang Shang Jun division, Yang died, Jiao fled into Shu. " There is also the saying that the corpse is Lu people. In this regard, Liu Jipei, a Qing Dynasty man, said: "Han Zhi is self-explanatory, but also takes Jiao as a Lu person, and the shape of Jin and Lu is similar, so it is impossible to decide whether it is a cloud or not." It seems to deny Jiao as a Lu person. Accordingly, Shi Jiao was a native of Jinquwo.

since the Qing dynasty and modern times, the book corpse has been regarded as a fake book by scholars. However, Mr. Lv Simian's "Solving Problems by Classics" is called the present version of the corpse. "According to what has been compiled today, it is said by Confucianism in seven or eight cases ... The cover of this book is also like Lu Lan, and it is always biased towards Confucianism ... It is enough to communicate with Confucianism, Taoism, Ming and Fa." He also said: "His writing is extremely simple, ... although it is very lacking today, but the words are broken enough to obtain evidence of the classics, it is really invincible ... Besides, there are still many people who are well-funded." According to the Warring States Period, there are many scholars who can dabble in a hundred schools and don't belong to one family. For example, Han Fei is the Xun Qing of Confucianism, and the Lao Dan of Taoism. The names and laws of Confucianism and Taoism are interlinked, not just incompatible. Looking at his Guangze, it is difficult to understand the words of Mozi, Confucius, Prince, Tianzi, Liezi and Material. "Dead Son" is also like "Shenzi" by the librarian of "Siku". Who is it that "morality is the name of punishment, so it turns to customs"? It is evil that is not evil, and it is also said that it can be said with the enlightened, but it is difficult to say it to the humble. The viewpoint discusses the cosmology of

development. In the pre-Qin Laozi, Mozi's post-school and Hui Shi's thoughts, there are all contents of the world outlook, and the exposition is also very incisive. For example, Laozi put forward Tao and Domain, The Book of Mohism has the characteristics of "long" and "space", and Hui Shi has the characteristics of "big-small", which has continuously enriched and developed China's philosophy. But only Shi Jiao gave the "universe" a precise and concise definition. He said: "The universe is everywhere, and it goes back and forth from ancient times to modern times." This shows that the whole space is universe, the whole time is universe, and the universe is a moving objective world with time and space attributes.

Shi Jiao's cosmology had a great influence on China's theoretical thinking, and carried forward the Taoist theory, which the Neo-Confucianism also attached great importance to. His cosmology, based on materialism and dialectics, laid the foundation for further discussion on this issue, and it has also been used as the category of universe and universe that he created.

Shi Jiao further elaborated on the concept of space. He said, "Jing is not nothing, but it is called the south, and there are many people in the south." This shows that the specific coordinate point of Jing in China has the spatial characteristics of the upper and lower four directions. But by extension, China has its own four directions, namely, east, west, north and south, which shows that the position at each coordinate point is both absolute and relative, and it is the unity of absolute and relative. Jing di is also the same. Also, Jing is the south, but "there are many people in the south", and the south of the south is infinite. It can be seen that the direction pointed by any coordinate point is both finite and infinite, and it is the unity of finite and infinite. Shi Jiao's dialectical thinking method, which reveals the connotation of space and studies and treats things, is undoubtedly incisive and correct.

Shi Jiao also made a further discussion on the concept of time. He said, "If he lives, he will die." "No matter how big or small the plants are, they will be born in spring. People wait for righteousness. " "People are born less, and they are caught when they are old." These words of Shi Jiao show that time is the fundamental attribute of objective things. All organisms, such as people, vegetation and so on, are presented through the continuity of time, are in the continuous movement process of time, and are a unity of finite and infinite. "Man waits for righteousness" shows that man has not only natural attributes, but also social attributes. What is important is that he regards this content as an inseparable part of the world view, which should be valued and commended.

Shi Jiao thinks that the way to learn lies in creation. He said: "if you grow into a yue, you will be born in a southern Henan chapter. If you grow into a river, you will be born in a fish that swallows a boat." The accumulation of husband's learning is also born. " In such a short period of time, Shi Jiao used three "life" concepts in succession, which proved that "life comes from learning" has universal significance. The assertion that "learning will lead to life" has become the motto of future generations, which has been quoted repeatedly and has long been appreciated and faced squarely. This passage was first quoted by Xunzi's "Persuasion". He said: "The accumulation of soil makes mountains, and the wind and rain flourish; Little drops of water make an ocean, the dragon is born; After that, it was quoted in some influential works, such as Selected Works, Shuoyuan and Taiping Yulan, which was used by the Ministry. Although the text changed slightly, its meaning was-also. "Life comes from learning" has also been changed to "life comes from learning". Both "life" and "life" show that the way of learning lies in the principle of creation, and it is based on the existing foundation, and highlighting the word "life" and "life" has become a fine tradition of Chinese culture, the spread of corpse thought and the theoretical thinking of Chinese people.

the innovative viewpoint of "follow the path and be lucky". Shi Jiao believed that the development of things has its natural laws. Both nature and society are developing along their own laws. Man must go with the flow, and he thinks that if he goes with it, he will survive and develop; If you go against it, you will die, and there will be no future. Therefore, it is said: "Shun Yun, if you follow the Tao, you will be lucky, and if you go against the Tao, you will be fierce, like a shadow." His thought of social change is based on this. He believes that for a country, the key is to use talents to enable them. He said: "The way to govern is nothing more than wisdom, and the way of wisdom is nothing more than virtue." Xian is a person with both morality and intelligence. Only by using such sages can the governance be smooth and there is hope for changing the society. Because "if you use a sage, you will do more." Only by using talents and giving full play to their talents can we receive the actual effect of transforming society. He further pointed out that talented people are "good treasures" of society and must be a hundred times more precious. He believes that the selection of horses should not be based on white and black, but on strength, and the selection of jade should be based on beauty and evil instead of size. "If you take a scholar as an instrument, Guan Zhong and Yi Yin will not be ministers." He opposes meritocracy and advocates eclecticism, wide recruitment of talents and meritocracy. He also pointed out: "Those who enter the sages are rewarded, those who enter the disdain are guilty, and those who fail to improve are incompetent. If this is the case, there will be more sages. " It is proposed that the talents of those who are advanced should be judged by the achievements of those who are advanced, which will inevitably make the sages gather, and it is difficult for those who are disdainful to make up for it, so that the cause of changing society can be effectively developed. Shi Jiao believes that the fundamental guarantee of social change is to make use of talents, and regards "following the Tao" and using talents as an important issue of social change, which is insightful and worthy of attention.

the view of "valuing the people". Shi Jiao thought that the people were the foundation of the country. He said: "The emperor forgets the people and dies, while the princes forget the people." To protect the throne, we must never forget the people. This political theory of "protecting the people is king" was also expounded by Mencius, who came out later than Shi Jiao.

in order to illustrate the importance of attaching importance to people, Shi Jiao vividly compared people to water. He said: "People, water is also." He also said: "If the people flow, the husband and the people can teach many people, so there is still water in the day." He believes that people are like water, and the habit of water is to determine the east and the east, and to determine the west and the west. The so-called implication of being able to teach is that water will flow forward according to the guiding channels. There is another meaning here. If it is not guided by the habit of water, it is bound that members will eventually break through all obstacles and roll away. This is also an image explanation of his "forgetting the people and dying". He further pointed out that the principle of "the monarch is the monarch" is just like the relationship between fish and water. "A fish loses water and dies, and a water-bearing fish is still water." Here again, the importance of the people is emphasized. Shi Jiao's viewpoint of "protecting the people and being king" is out of the highest interests of the ruling collective, but he closely linked the people with the existence of kingship, such as water and fish, water and a jar, horse and royal, which is beneficial to the people after all. This is a reflection of the liberation of workers to a certain extent and shows the progress of the times. Therefore, Shi Jiao's view of valuing the people is undoubtedly of progressive significance and should be affirmed. Or some people think that Qin died of severe punishment, and naturally joined Han Fei, Shang Yang and Shi Jiao who planned for it. In fact, this is not the case. The law of Sanjin, which they carried out in Qin Dynasty, opened up the situation of China's unification and progress, and Qin died under the control of the old lords' consciousness. Han inherited the Qin system, which eliminated some factors of this aspect. Because Shi Jiao and Shang Yang's thought of attaching importance to the people has not been thoroughly implemented in Qin, one of them was punished and the other absconded, which shows all this. Ideological characteristics

The study of Shi Jiao was highly valued in ancient times and was listed as one of hundred schools of thought. Liu Xiang said "The Dead Body, the Book of Jin", which is reasonable and recognized by scholars of all ages. It shows that Shi Jiao's study has the basic content and characteristics of the thought of Sanjin in the pre-Qin and Warring States periods. His book Dead Bodies contains the factors he summarized in the social reform in Qin State, which is essentially a summary of Wei State's thought and embodies the spirit of Sanjin Thought.

It is the characteristic of Shi Jiao's thought to combine the learning of various schools. The History of Han Dynasty listed the corpse as a miscellaneous school, the History of Song Dynasty as a Confucian school, and Sun Xingyan also called the corpse as a miscellaneous school. This different comment in history shows that the study of corpse has the advantages and characteristics of Taoism.

Sun Xingyan said, "It's not a mistake for a corpse to think that Confucius is equal to other philosophers." In fact, the corpse did not make a slip of the tongue. He regarded Confucius' learning as the words of two schools, which was in line with historical reality. Ban Gu said that the heterodox is "a combination of Confucianism and Mohism, a combination of names and laws, knowing the existence of the national system, and seeing Wang Zhizhi's consistency, which is also his strong point." In fact, what Ban Gu is talking about here is a general sage. Shi Jiao's thoughts are "miscellaneous" based on the thought of Sanjin, and his miscellaneous nature has its own characteristics.

There are two main points: First, it shows the advance of Sanjin culture. The land of China has the same culture, but the development of the vast ancient China is unbalanced. The Sanjin area was relatively developed at that time and was in the forefront. His thought is a reflection of this social development. Therefore, the social transformation in Sanjin started earlier, and famous ideas such as Li Kui, Shen Buhai and Han Fei were all produced in Shanxi. Shi Jiao Thought is the development and continuation of this thought. His definition of cosmology marks the great development of China's ancient theoretical thinking, and his view of the development of everything in the universe is the theoretical basis and starting point of his social change.

Secondly, the "miscellaneous" of his thoughts is the result of absorbing and recasting the culture of other places based on the culture of Sanjin. He appreciated Confucius and Mencius' theory of benevolence and righteousness, and frankly made his own interpretation. He put forward the theory that "wealth is benevolence and strength is righteousness", which is obviously not the original meaning of Confucius and Mencius' benevolence and righteousness. The connotations of "wealth" and "strength" show that what he attaches importance to is to give full play to people's initiative, strive to develop social production and increase wealth, which is the main content of Sanjin's ideological culture, but it is very lacking in Confucius and Mencius' thought and is also absent in the connotation of "benevolence and righteousness". However, I appreciate Mozi's theory of "stopping being corrupt", but I pay more attention to the principle of "using talents to enable people, appointing people on their merits, and" not taking your potential as an instrument ". These contents are the supplement and development of Mozi's "Shang Xian". Also, Sanjin area is one of the areas where ancient logical thinking developed. He said: "The key to governing the world is to correct the name, and to correct the name and get rid of the false." Correcting the name is not empty. He doesn't agree with the idea of rectifying names with real names, and advocates the principle of rectifying names with real names, so in this sense, he thinks that "names are real". These views are consistent with Mo Bian. In this respect, he still has his own characteristics. He regards the viewpoint of the unity of name and reality as "the key to governing the world" as his guiding ideology for social change, and implements the characteristics of the consistency of learning and application of Sanjin culture, which is also lacking in Mohist thought.

It can be seen that the "miscellaneous" thoughts of Shizi were formed by absorbing and drawing lessons from other schools' views on the basis of Sanjin culture. It can be seen that his thoughts were one of the summaries of Sanjin culture in the pre-Qin and Warring States periods, and his "Shizi" coexisted with the ancient Sanjin culture. Works

Shi Jiao's works "corpse" and the historical records of Han and Tang dynasties are all recorded in 2 articles, with more than 6, words. In the Tang Dynasty, Li Xian and others said in their notes to the Book of the Later Han Dynasty: "A corpse is a Jin person, a famous person, and a guest of Qin Xiangwei, Yang Mou, and it is not without rules. When Shang Jun was punished, he was afraid of being punished, but he fled to Shu, wrote 2 books, 19 articles on the discipline of morality, benevolence and righteousness, and one article on the dangers of Kyushu and the rise of water springs. " Here is not only a brief history of Shi Jiao once again, but also the important thing is that it says that this book still exists at that time, which makes people know that among its 2 articles, 19 are about social ideology and culture, and one is about nature. According to Wang Jipei, in the Song Dynasty, "the whole book was dead" and "only two articles were saved, which were combined into one volume." In the Qing Dynasty, Wang Jipei and Sun Xingyan compiled and engraved the corpse as the current edition.

There are only 23 out of 1 books in Dead Bodies, and most of them are unrelated phrases, so it is naturally difficult to form a complete system. The whole book "Dead Son" survived in the Sui and Tang Dynasties, and was widely circulated in the Han and Tang Dynasties. Some scholars used it as a basis for argument. After the Song Dynasty, the whole book only had broken chapters. On this basis, Wang Jipei again