The rise of the Han Dynasty

Dong Zhongshu proposed the "unification of the Spring and Autumn Period" and "deposed hundreds of schools of thought and respected Confucianism alone", emphasizing Confucianism as the fundamental philosophy of the country and eliminating other ideological systems. Emperor Wu of the Han Dynasty adopted his idea. From then on, Confucianism became orthodox thought, and the study of the Four Books and Five Classics also became a prominent study. At this time, Confucius (551 BC – 479 BC) had been dead for more than a hundred years. Dong Zhongshu developed the parts of Taoism, Yin-Yangism and Confucianism that were conducive to the rule of feudal emperors in specific policies, and formed New Confucianism.

In the process of popularizing Confucianism in the Han Dynasty, many social problems were solved. Confucianism tends to use benevolent governance to manage the country. Politicians use this as a basis to limit excessive concentration of land and establish a complete moral system. Policies including "restricting the name of the people's land to avoid deficiencies" and "three cardinal principles and five constant principles" were proposed.

The feudal state was strong during the reign of Emperor Wu of the Western Han Dynasty, which created the prerequisite for the stability of feudal rule. In order to maintain the unified situation, a corresponding ideological system must be established. Dong Zhongshu absorbed Taoism, Legalism and other elements that were conducive to monarchical rule, transformed Confucianism, and added the ideas of "divine right of kings" and great unification, which was objectively conducive to the strengthening of feudal centralization and the consolidation of the country, and also Conducive to social stability, Confucianism gradually became the dominant orthodox thought in feudal society. Throughout the past two thousand years, the reason why Confucianism has been able to dominate is because, on the one hand, its ideological core is the philosophical concept of heaven and man, the ethical "Three Cardinal Principles and Five Constant Principles" with "benevolence" as the core, and the political unification proposition. Fundamentally, there are factors that adapt to the needs of feudal autocratic rule.

On the other hand, Confucianism has a strong sense of social responsibility and can constantly change its face as the needs of the times change. Pre-Qin Confucianism was not accepted by the rulers at that time and even suffered a devastating blow from Qin Shihuang. This was caused by the theoretical flaws of Pre-Qin Confucianism when it was first founded. The content system of Pre-Qin Confucianism is full of strong, gentle and simple ethics and family affection, and appears to be "far-reaching and broad-minded". For example, the era represented by Confucius' "Renology" aimed at restoring "Zhou Rites" through "rectification of names" is gone forever, so Confucius's thoughts will not be favored by the emerging landlord forces.

Although Mencius's theory of "benevolent government" has shifted to the standpoint of the emerging landlord forces, its theory of "benevolent government" is based on "the people are the most precious" and "the king is the least important". It overemphasizes the interests of small farmers and will not be appreciated by the rulers. During the historical development of Emperor Wu of the Han Dynasty, the feudal country became strong and powerful, which created the prerequisite for the stability of feudal rule. In order to maintain the unified situation, it is necessary to establish a corresponding ideological system, and Confucianism has the conditions to restore its vitality. Confucianism advocates the rule of virtue, etiquette and human governance, emphasizing moral influence; Legalism advocates "breaking away from the law", implementing the rule of law, and emphasizing violent rule; Taoism advocates following nature and "governing by doing nothing". The three are highly complementary. The practice of governing the country in the early years of the Qin and Western Han Dynasties has proved from both positive and negative aspects: in the turbulent years, warlords were divided, and it was difficult to use the Confucian line to unify the country, but the Legalist line could achieve such results; at the beginning of the turmoil, When the population is declining and production is destroyed, Taoist politics of inaction should be implemented to rest with the people in order to restore and develop production; when the country is stable and on the track of normal operation, it can no longer implement violent rule with severe punishments and laws, and use the Confucian line as the should. The three show a trend of integration with each other.

During the period of Emperor Wu of the Han Dynasty, Dong Zhongshu established the basic pattern of the ruling thoughts of China's feudal society based on the Confucian line, supplemented by the Legalist line, and adopting the reasonable thoughts of Taoism. From then on, the governance model centered on Confucian ethics and morality, supplemented by the harsh punishments of Legalism, and Taoist Machiavellian politics was basically in line with the national conditions of ancient China and became the unchanging norm of governance pursued by the ruling classes of all generations.