At the turn of the Spring and Autumn Period and the Warring States Period, China's feudal society began and its culture became prosperous. During the Wei, Jin, Southern and Northern Dynasties, feudal society and its culture embarked on a difficult and tortuous development course. In the Han Dynasty, the feudal order was consolidated and cultural undertakings became increasingly prosperous. During the whole Han Dynasty, three groups of English came together. The first time was in the era of Liu Bang. According to the statistics in Lu Ji's Ode to the Heroes of Emperor Gaozu, there were 3 1 person, including Xiao He, Cao Can, Sean, Chen Ping and Han Xin. The third time was the Liu Xiu era. According to Volume 22 of the Book of the Later Han Dynasty, Ming Di cherished the memory of his former heroes and dedicated his portraits to Yuntai Pavilion in Nangong, including 32 portraits of 28 generals including Deng Yu. The second time was the Liu Che era of Emperor Wu of the Han Dynasty. "The Biography of Hanshu Gongsun Hong" said: "Those who have gained the Han Dynasty are prosperous here. Ya is Gong, Dong Zhongshu and his brother Guan; When you are walking, you will build a stone to celebrate it; The quality is relatively straight in Ji 'an and Bo Shi; Han Anguo and Zheng Dangshi pushed the sages; Zhao Yu, Zhang Tang; The article is Sima Qian and Xiang Ru; Funny is Dong Fangshuo and Gao Mei; The response is Yan Gang and Zhu Maichen; , Luo; Li Yannian; The operation is Sang Hongyang; Ambassadors are Zhang Qian and Su Wu, and generals are Wei Qing and Huo Qubing; Huo Guang and the Golden Sun Monument are heritages. The rest are invincible.

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Comparatively speaking, this gathering of talents has the most significance and factors of cultural inheritance and innovation, and each of them has many stories of cultural inheritance and innovation. We first lock in the Emperor Wu of the Han Dynasty, then select several typical figures, and then refer to the deeds of relevant figures, and use this as a breakthrough to outline the outline of cultural inheritance and innovation in the Han Dynasty, and sum up some things that can be used for reference. Liu Bang founded the Western Han Dynasty to fight against Qin. Especially since Hui Di and Lv Hou, they have adopted the method of Huang Lao's inaction, which is simple and generous. At the end of Wenjing rule, after nearly 70 years of recuperation, the treasure was enriched. When Emperor Wu of the Han Dynasty ascended the throne, the so-called "secure the world and gather in China" means that the time is ripe for him to make contributions in the fields of culture, governance and martial arts, and the Western Han Dynasty will open a magnificent chapter in cultural inheritance and innovation. This objective situation requires Liang Wudi to adjust its cultural policy in time. In the first year of Jianyuan (BC 140), Emperor Wu of the Han Dynasty, who was under 17 years old, tried to promote his favorite Confucianism, but his grandmother Dou Taihou got in the way. This at least shows that he was interested in cultural inheritance and innovation when he was a teenager. It is very important for teenagers to yearn for it. In the second year of Dou Taihou's death, that is, since the first year of Yuan Guang (BC 134), Emperor Wu has recruited many wise men in literature, that is, he has carried out activities to select wise men throughout the country. The examiner is himself, and every exam topic is listed by him in the form of letters. In this series of activities, Dong Zhongshu was the first to stand out. A few years later, Gong, a late bloomer, ranked first on the answer sheet, equivalent to the champion of later generations. It is not difficult to see that this activity carried out by Emperor Wu of the Han Dynasty is the real source of the imperial examination system in later generations. Only from this point of view, its cultural heritage and innovation significance is also significant and far-reaching. Dong Zhongshu studied Spring and Autumn Annals since childhood, and became a doctor when he was Emperor Jing. He recruited many disciples, was good at reciting, and didn't peek into the garden for three years. In fact, his masterpiece "Good Countermeasures" is an answer to three test questions of Emperor Wu of Han Dynasty, and it is also equivalent to three suggestions on cultural inheritance and innovation of Emperor Wu of Han Dynasty. The first suggestion: be diligent, do good deeds unremittingly, get due punishment, take justice as the main task, and make it more (innovative) to decorate the way of the five permanent members. The second suggestion: conform to the times, change customs, set up imperial academy, appoint officials, and record morality according to materials. The third suggestion: to serve the following people by God's will, to be law-abiding, to prevent slow progress, to follow the ancient road, not to violate heaven's principles, and not to compete with the people for business, so that the interests can be evenly distributed while the people can get enough. Finally, I would like to sum up my core point: Chunqiu is a great unity, a constant test of heaven and earth, and a turning point between ancient and modern times. Today, teachers are different, people are different, a hundred schools of thought contend and have different meanings. The legal system has changed, and I don't know what to keep. I foolishly thought that all people who were not in the six arts of Confucius were going their own way and not making progress. If the evil monarch says that the interest will be extinguished, then the discipline will be unified and the law will be clear, and the people will know their actions.

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The young Emperor Wu fully adopted his viewpoint and established a cultural policy of "ousting a hundred schools of thought and respecting Confucianism alone". Why did Emperor Wu of the Han Dynasty formulate such a cultural policy?

Dong Zhongshu made up a reason: the unified thought of respecting the king and resisting foreign countries expressed in the Confucian classic Spring and Autumn Annals is most suitable for his political needs of strengthening centralization and creating a unified situation. Because of this, the quiet theory of Huang Lao can no longer meet the requirements of the development of the times and has quietly withdrawn from the dominant position in the cultural field. Since then, this cultural policy has been popular in China feudal society for two thousand years, naturally because Confucianism is conducive to maintaining the feudal ruling order of various dynasties. However, due to the long-term existence of feudal society, China failed to enter the capitalist society as early as some western countries. Especially in modern times, it was invaded and ravaged by foreign powers. Who will comment on the sins of the Millennium?

Should China abandon Confucianism as soon as possible and end the feudal society ahead of schedule?

Or should Dong Zhongshu not be the initiator and Emperor Wu of the Han Dynasty should not carry forward Confucianism?

We must adhere to the basic viewpoint of historical materialism: for any thing or phenomenon, we must see its historical conditions or realistic environment and analyze the whole process of its occurrence, development and decline. Similarly, various social systems and cultural phenomena should be brought into a certain historical scope and viewed from a comprehensive, connected and developing perspective. It can be said that the rejection of Confucianism has its historical and realistic, internal and external reasons, including the above reasons fabricated by Dong Zhongshu. The exclusive respect for Confucianism is not only the result of Dong Zhongshu's catering to the needs of Emperor Wu, Emperor Wu's daring to be the first in the world, and the close cooperation between monarch and minister, but also the result of China's social and economic foundation and other factors, whether it is human will or the inevitable result of cultural inheritance and innovation. Nowadays, the superiority of the socialist system and the advancement of its cultural policies have opened up a very broad space for us to use Confucianism. In the face of Confucianism, we naturally don't have to worry or be cautious. We should use it more skillfully, appropriately, reasonably and calmly than any other time.

Source: Journal of Chifeng University Philosophy and Social Sciences Edition