Gender: male

Date of birth and death: 390-330 BC

Dynasty: Spring and Autumn Period and Warring States Period

Representative works: dead bodies

Literary period: pre-Qin literature

Textual research on Shijiao's life, honoring corpse interpretation, was a famous politician in the Warring States period, one of the Taoist schools in pre-Qin, and one of the outstanding representatives of ideology and culture in the pre-Qin and Sanjin Dynasties. Born in the twelfth year of Zhou 'an (390 BC), he died in the thirty-ninth year of Zhou Xianwang (330 BC). Qu Wo was born in Wei (now Quwo County, Shanxi Province). There is also the saying of Lu people and Chu people.

Liu Xiang first advocated that teachers should be A Jin scholars. He said: "According to the Book of Dead Bodies, Jin people are also famous, and Qin people are also guests. Wei Yang and Shang Jun, who made plans and laws to manage the people, did not hesitate to talk to Chinoya. When Shang Jun was punished, he was afraid of being punished, but he fled to Shu. These twenty books are made by myself, with more than 60,000 words. He died because he was buried in Shu. " Liu Xiang described the brief history of Jiao's life here, which can be roughly divided into three stages: the first stage was in Wei Dynasty. The reform of Wei was blocked, Wuqi and Shang fled, and Jin people used Chu and Luo. Shang Yang and Shijiao may have met in Anyi, the old capital of Wei, and entered Qin at this time. The second period was in the Qin Dynasty. At this time, Shang Yang was highly valued by Qin Xiaogong. He defected to the state of Qin 360 years ago and reigned for 20 years. Shijiao provided him with important decision-making opinions and made his own contribution to the prosperity of Qin State and the unification of the six countries. The third period was in Shu. In the 24th year of Qin Xiaogong (338 BC), King Hui Wen of Qin executed Shang Yang, and Shijiao was afraid of implicating others, so he abandoned politics and fled to Shu, where he lived for nearly 10 years and died.

Liu Xiang said to Xunzi: "Writing books with corpses is not the method of the former king, and it does not follow the technique of Confucius." Have a Taoist tendency.

According to "Quwo County Records", "Shijiao, a Jinren, is a guest of Wei Yang. Legislation for the people, taste and respect the rules. Yang Zhu, who died in Shu, wrote 20 corpse articles. Zhenxi Mountain is called "Corpse" and the Book of Jin is also called. " "True Xishan" refers to the Southern Song Dynasty, when people were really virtuous, and they received the Collection of Xishan Anthology. What is written here is also Liu Xiang's special record.

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

There are "twenty corpses" in Han Art's history and literature. Famous officials, Lu people, teachers, Yang died, and the suburbs fled into Shu. "There is also a saying that this body belongs to Lu people. In this regard, Liu Jipei, a native, said: "It is self-evident, and Jiao is a Lu person. Jin and Lu are similar in shape, so it cannot be defined as a cloud." This seems to deny Jiaozuo's identity as a Lu. Therefore, Shijiao is a Jin Quwo person.

Since the Qing Dynasty and modern times, the book Autopsy has been regarded as a fake book by scholars. However, Mr. Lv Simian's "classic problem solving" is called the present version of the corpse. "According to the information that has been sorted out today, this is what Confucianism said in seven or eight cases ... The cover of this book is also like Lu Lan, 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 lacking today, his handwriting is broken enough to obtain evidence classics, which is really invincible ... Besides, there are many people with abundant funds." According to the warring States period, there are many scholars who can dabble in hundreds of schools and do not belong to one family. For example, Han Fei is Xun Qing of Confucianism and Lao Dan of Taoism. The names and laws of Confucianism and Taoism are similar, not just incompatible. Look at his luster, it is difficult to understand the words of Mozi, Confucius, Prince, Tian Zi, Liezi and Material. The "dead son" was also liked by the librarians of the "Four Libraries" as the "God Son". Who is "morality is the name of punishment, so it turns to customs"? Either evil or evil, there are some things that can be said to the enlightened, but it is difficult to say to the humble.

Viewpoint on the world outlook on development. In the pre-Qin Laozi, Mozi's post-study and Hui Shi's thought, there are contents of world outlook, and the exposition is also very incisive. For example, Laozi put forward Tao and Domain, and the Mohist book has the characteristics of "length" and "emptiness", and the reunion has the characteristics of "big-small", which has continuously enriched and developed China's philosophy. But only Shijiao gives a precise and concise definition of the "universe". He said: "The universe is everywhere, from ancient times to modern times, and it goes back and forth." This shows that the whole space is the universe, the whole time is the universe, and the universe is a moving objective world with temporal and spatial attributes.

Shi Jiao's view of the universe had a great influence on China's theoretical thinking, and promoted Taoism, which was also highly valued by Neo-Confucianism. His cosmology, based on materialism and dialectics, laid the foundation for further discussion on this issue and has always been regarded as the universe and the category of the universe he created.

Shijiao further elaborated the concept of space. He said: "Jing is not useless, but called the south, and there are many people in the south." This shows that the specific coordinate point of Beijing in China has the spatial characteristics of four directions. But by extension, China has its own four directions: east, west, north and south, which shows that the position on each coordinate point is both absolute and relative, and it is the unity of absolute and relative. So is Jingdi. 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. It is undoubtedly incisive and correct for Shijiao to reveal the spatial connotation and to study and treat things dialectically.

Shijiao also further discussed 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. The people are waiting for righteousness. " "People are born less, and they are caught when they are old." These words of Shijiao show that time is the fundamental attribute of objective things. All living things, such as people and vegetation, are presented through the continuity of time, are in the process of continuous movement of time, and are the 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 these contents as an inseparable part of the world outlook and should pay attention to and praise them.

Shijiao believes that the way to learn lies in creation. He said, "If you grow into a Yue, you will be born in Zhangqiu in southern Henan. If it grows into a river, it will be born in a fish that swallows a boat. " The accumulation of husband's study is also natural. In such a short time, Shijiao used three concepts of "life" in succession, which proved that "life comes from learning" has universal significance. The assertion of "applying what you have learned" has become the motto of later generations, which has been repeatedly quoted and has long been appreciated and faced squarely. This passage was first quoted from Xunzi's Persuasion. He said: "The accumulation of soil makes mountains, and the wind and rain are prosperous; The water drops merged into the ocean and the dragon was born; Later, it was quoted in some influential works, such as Selected Works, Shuoyuan and Taiping Magnolia, which were used by the Ministry. Although the text has changed slightly, its meaning is-also. "Life comes from learning" has also been changed to "Life comes from learning". Both "life" and "destiny" show that the way to learn lies in the theory of creation, which is based on the existing foundation. Highlighting the words "life" and "destiny" has become a fine tradition of China culture, the spread of corpse thought and the theoretical thinking of China people.

The innovative viewpoint of "following the path" Shijiao believes 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 he can survive and develop with the flow; If you violate it, you will die, and there is no future. Therefore, it is said: "Shun Yun, by the way, is auspicious, and the opposite is fierce, like a shadow." His thought of social change is based on this. He believes that for a country, the key is to make good use of talents and enable talents. He said: "The way of governing the country is nothing more than wisdom, and the way of wisdom is nothing more than virtue." Xian is a man with both ability and political integrity. Only with such sages can governance be smooth and there is hope of changing society. Because "if you use a sage, you will do more." Only by making good use of talents and giving full play to their talents can we get the actual effect of transforming society. He further pointed out that talented people are a "good treasure" of society and must be a hundred times more precious. He believes that the selection of horses should not be based on black and white, but on strength, and the selection of jade should not be based on size, but on beauty and evil. "Take the scholar as the instrument, and Guan Zhong and Yi Yin are not ministers." He opposes meritocracy and advocates eclecticism, recruiting talents and appointing people on merit. He also pointed out: "Those who enter the sages are rewarded, those who disdain are guilty, and those who do not enter are incompetent. If this is the case, there are many sages. " It is put forward that judging the talents of the advanced by their achievements will inevitably make the sages gather, and it is difficult for the disdainful to make up for it, so that the cause of transforming society can be effectively developed. Shijiao thinks that the fundamental guarantee of social change is to make good use of talents, and regards "following the Tao" and making good use of talents as important topics of social change, which is profound and worthy of attention.

"People-oriented" Guanshijiao believes that people are the foundation of the country. He said: "The emperor forgot the people and died, but the monarch forgot the people." In order 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, Shijiao vividly compares 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 moral 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, members will eventually break through all obstacles and roll away. This is also his image explanation of "forgetting the people and dying". He further pointed out that the principle of "a monarch is a monarch" is just like the relationship between fish and water. "A fish loses water and dies. A fish with water is still water." Here again, the importance of people is emphasized. Shijiao's view of "protecting the people as king" is out of the highest interests of the ruling collective, but he closely links 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. To some extent, this is the embodiment of workers' liberation and shows the progress of the times. Therefore, Shijiao's concept 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 Shijiao, which were planned for him. Actually, it's not. They carried out the law of Sanjin in Qin Dynasty, which opened up the situation of China's unification and progress, and Qin Dynasty perished under the control of the old lords' consciousness. Han inherited the Qin system, which eliminated some factors in this respect. Because Shi Jiao and Shang Yang's thought of attaching importance to the people was not thoroughly implemented in Qin State, one was punished and the other absconded, which explained all this.

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

It is the characteristic of stone religion to integrate the knowledge of various philosophers. Han Shu listed the corpse whisperer as a sage, Song Shi listed the corpse whisperer as a Confucian, and Sun Xingyan also called the corpse whisperer a sage. This kind of different comments in history shows that corpse science has the advantages and characteristics of Taoism.

Sun Xingyan said: "It is not a slip of the tongue to think that Confucius is equal to other philosophers." In fact, there was no slip of the tongue in the body. It is in line with historical reality that he regards the study of Confucius as two schools. Ban Gu said that heresy is "the combination of Confucianism and Mohism, the combination of name and law, knowing the existence of the country and the body, and seeing the consistency of Wang, which is also its strength." In fact, Ban Gu mentioned here is an ordinary saint. Shi Jiao's thought is "miscellaneous" based on the thought of Sanjin, and his miscellaneous has its own characteristics.

There are two main points: first, it shows the advanced nature of Sanjin culture. China shared a common culture, but the development of ancient China was unbalanced. 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 of Sanjin started earlier, and Li Kui, Shen Buhai, Han Fei and other famous ideas all originated in Sanjin. The thought of teacher education 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 on the development of everything in the universe is the theoretical basis and starting point of his social change.

Secondly, the "miscellaneous" of his thought is the result of absorbing and recasting other cultures on the basis of Sanjin culture. He appreciated Confucius and Mencius' theory of benevolence and righteousness and made his own interpretation frankly. His theory that "being rich means benevolence and being strong means righteousness" is obviously not the original meaning of Confucius and Mencius' benevolence and righteousness. The connotations of "rich" and "strong" show that he attaches importance to giving full play to people's initiative, striving to develop social production and increasing wealth, which is the main content of Sanjin's ideological culture, which is very lacking in Confucius and Mencius' thought and absent in the connotation of "benevolence and righteousness". However, I appreciate Mozi's theory of "stop at corruption", but I value the principle of "using talents to make people, appointing people on their merits" and "not using one's own potential as a tool". These contents are the supplement and development of Mozi's Shangshu. Also, the Sanjin area is one of the developed areas of ancient logical thinking. He said: "The key to governing the world is to correct the name, and to correct the name and get rid of the false. "Changing the name is not empty. He doesn't agree with the idea of rectifying one's name by real name, and advocates the principle of rectifying one's name by real name, so in this sense, he thinks that "name is real". These views are consistent with Mo Debate. In this respect, he still has his own characteristics. He took the view of the unity of name and reality as the key to governing the world as his guiding ideology for social change, and carried out the characteristics of the consistency of learning and application of Sanjin culture, which was also lacking in Mohist thought.

It can be seen that the "miscellaneous" thought of corpse was formed on the basis of Sanjin culture by absorbing and drawing lessons from other schools of thought. It can be seen that his thought is one of the summaries of Sanjin culture in the pre-Qin and Warring States periods, and his "corpse" coexists with the ancient Sanjin culture.

He wrote "Dead Body" by Shijiao and historical records of Han and Tang Dynasties, with a total of 20 articles and a total of more than 60,000 words. Tang Dynasty and others said in the Notes to the Book of the Later Han Dynasty: "A corpse is a person, a celebrity, a guest of the Qin Dynasty, and it is not unruly. When Shang Jun was punished, he was afraid of being punished, but he fled to Shu and wrote 20 books, 19 moral, benevolence and precepts, and one about the danger of Kyushu and the rise of a spring. " This is not just another "A Brief History of the Stone Corner". What is important is that it said that this book still existed at that time, and let people know that among its 20 articles, 19 is about social ideology and culture, and the other is about nature. According to Wang Jipei, in the Song Dynasty, "the whole book is dead" and "there are only two books, which are combined into one volume." The remains edited by Wang Jipei and Sun Xingyan in Qing Dynasty is the current edition.

There are only 23 books in the book 10, and most of them are irrelevant phrases, so it is naturally difficult to form a complete system. The whole book "Dead Son" spread in Sui and Tang Dynasties, and was widely spread in Han and Tang Dynasties. Some scholars regard it as the basis of argument. After the Song Dynasty, the whole book was only broken. On this basis, Wang Jipei compiled quotations scattered in various books into books. Therefore, although there are few lost words, they are wonderful, and most of them are wise words and abusive sentences. You can also get a glimpse of the author's ideological outline and mental outlook.