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Han Yu (768 ~ 824), a native of Heyang, Henan Province (now west of Mengxian County, Henan Province), once lived in Changli (now Yixian County, Liaoning Province), so he was also called Han Changli. Famous writer, Confucian scholar, thinker and educator in Tang Dynasty. Han Yu was born in an ordinary bureaucratic family, and his parents died when he was three years old. He was brought up in his brother's family and raised by his sister-in-law Zheng. Later, his brother died and he was raised by his widow. Lonely childhood and literary family environment have cultivated Han Yu's hard-working and pioneering spirit. He has been studious since childhood and said, "Nature is good literature. Because he is upset and sad, he has nothing to say, so he has to study hard on classics, biographies, historical records and hundred schools of thought, immerse himself in training righteousness, repeat sentences, grind his career and practice articles. " (The Collection of Han Changli, Volume 15, Li Shu, Assistant Minister of the Ministry of War) In advocating ancient prose and respecting Confucianism, he "wants to encourage himself with a generation" (citing the biography of Han Yu in the Tang Dynasty), and he was admitted as a scholar in Zhenyuan eight years (792), and later served as the censor. After he was pardoned and returned to Beijing, he was demoted to Yangshan (present-day Guangdong), where he was appointed as Dr. Guo Zi and assistant minister of punishments. He was demoted to the tide secretariat for discouraging Tang Xianzong from welcoming the "Buddha bone". In case of forgiveness, transferred to Yuanzhou secretariat. Since then, he has served as a national son offering wine, assistant minister of the Ministry of War, assistant minister of the Ministry of Official Affairs, and Beijing. The death of the deceased was named Han Wengong. Since Wei, Jin, Southern and Northern Dynasties, under the challenge of Buddhism and Taoism, Confucianism has gradually declined. Han Yu took the revival of Confucianism as his responsibility all his life, which played an important role in the development history of Confucianism in China. First, the Confucian theory of "orthodoxy" was first put forward. In the last chapter of his book, Mencius put forward a teaching source system from Yao and Shun to Confucius according to his principle of "one king prospers in 500 years", and continued this system with the spirit of "no one can match today". Han Yu took up this topic, and then put forward the Confucian orthodoxy: "Yao is Shun, Shun is Yu, Yu is Tang, while Tang is Confucius of Wen, Wu, Wu and Confucius is Mencius." The news of Ke's death can't get out. "In Han Yu's view," orthodoxy "has been lost since Mencius. The reason is that scholars like Xunzi and Yang Xiong are "refined but not refined, vague", coupled with the destruction of Qin Shihuang's "burning books to bury Confucianism" and the ignorance of Confucianism in Han Dynasty. Therefore, he took it as his duty to inherit "orthodoxy": "release the harm of the old and overdo it;" Han Yu is not as clever as Mencius. Mencius cannot be saved before his death, but Han Yu will be saved after his death. Alas, J can't measure his strength, but he can't save him when he sees danger. "Although the Tao has been passed from beginning to end, although it is dead, there is absolutely no hatred!" Han Yu's theory of "orthodoxy" and his analysis of the reasons for the loss of "orthodoxy", including his basic estimation of the whole Han Confucianism, were accepted by later Song Confucianism. The self-sustaining spirit of "Taoism" was imitated by Neo-Confucianism in Song Dynasty. The second is the prelude to the "Mencius Upgraded Movement" in the Tang and Song Dynasties. Mencius' position before the middle Tang Dynasty was not high, and he was only regarded as an ordinary Confucian scholar. Mencius' books can only be classified as "divisions"; In addition, in the official and folk literature before the Song Dynasty, Kong Zhou or Confucius and Mencius were generally mentioned together, and Confucius and Mencius were rarely mentioned together. About after the middle Tang Dynasty, the situation began to change subtly. Gradually, Mencius became a "saint" after Confucius. Mencius was knighted by the ruler and worshipped the Confucius Temple. Mencius' books have also been added to the list of Confucian classics and suspended as imperial examinations. Soon, they surpassed the "Five Classics" and became the "Four Books", which became the official textbooks that China scholars must read. In the Ming and Qing Dynasties, "the way of Confucius and Mencius" has become synonymous with Confucianism. This change process is the "Mencius Upgraded Movement". It can be said that Han Yu was the first person to raise Mencius' name to Confucius' name, and compare it with those "ancient sages and kings". It was Han Yu who first put forward the Confucian "orthodoxy". In the article "Reading Gouzi", he added: "Confucius has no disciples, and only Meng ... Meng's wine is also wine." According to himself, there are two main reasons why Han Yu promoted Mencius: First, only Mencius got the "true biography" of Confucius (see (The Collection of Han Changli, Volume 21, Preface to Send Wang Xiucai); Secondly, Mencius has the power of "defending Taoism" (Han Changli Collection, Volume 18, Book with Meng Shangshu). Third, reject Buddhism and Taoism. Han Yu was a Confucian scholar who was famous for rejecting Buddhism and Taoism in the Tang Dynasty. He did not hesitate to offend the emperor and openly "admonished the Buddha's bones." He also wrote a famous book "The Original Road" to teach Buddhism and Taoism. Han Yu's thought of excluding Buddhism and Taoism inherited many previous viewpoints, such as dividing the summer outside the territory, making false plans to harm politics, and the custom of Sang Men. However, Han Yu also put forward some new ideological contents, such as building a Confucian "Taoist system" to counter the Buddhist "legalist school"; Clarify the essential difference between Confucian "morality" aimed at "benevolence and righteousness" and "morality" proposed by Buddhism and Taoism; An article about universities in The Book of Rites, which is ignored by many people, combines Confucian "inner sage" with "outer Wang Zhidao" as an ideological weapon, criticizes Buddhism for leaving this world and talks about "governing the mind". These new ideas were absorbed and developed by later Neo-Confucianism. 4. Deny the academic style of Confucian scholars in Han and Tang Dynasties, and think that the internal reason why Buddhism and Taoism can prevail and compete with Confucianism after Wei and Jin Dynasties is that Confucian scholars in Han and Tang Dynasties abandoned the essence of Confucianism. "Since the Han Dynasty, a group of Confucianism has made up for it, and it has been riddled with holes and lost with chaos. Its danger is as close as a thousand, and it will be hidden for a long time. So, at that time, singing Buddha was always in the middle, attracting all the people in the world and following it. Alas, it is also very unkind! " Therefore, to revive Confucianism, we should abandon the style of study of Confucian scholars in the Han and Tang Dynasties. The Spring and Autumn Annals was spread three times, and the legacy of learning began at the end (Volume 5 of Han Changli Collection was sent to Lu Tong). This thought had a considerable influence on Confucian scholars' opposition to traditional exegetics. Fifth, advocate the ancient prose movement and reject the imperial examination. Han Yu is the first of the "Eight Masters in Tang and Song Dynasties" in the history of China literature, and is known as the literary master of "the decline of eight generations". He was one of the founders of the ancient prose movement during the Tang and Song Dynasties. The so-called "ancient prose movement", formally speaking, is to turn parallel prose into prose, but in essence, this movement also contains the profound meaning of revitalizing Confucianism. Because, since the Wei and Jin Dynasties, parallel prose has prevailed and formalism has run rampant, and composition has become a word game for nobles, unable to express profound thoughts, not to mention a tool to care about social culture. After the implementation of the imperial examination system in Sui and Tang Dynasties, scholars who were good at writing were first emphasized, and young scholars studied literature one after another, giving up studying Confucian classics. Han Yu advocated restoring ancient prose and abandoning parallel prose, with the aim of restoring Confucianism's "Tao". "If you are interested in the former, you should not only be good at what you say, but also be good at what you say" (Answer to Li Xiucai in Han Changli Collection, Volume 16). In the Northern Song Dynasty, this thought developed into "literature carries Tao", that is, learning ancient Chinese is to spread the "Tao" of Confucius and Mencius. Sixth, advocate "learning from others". Respecting teachers and attaching importance to teaching is a Confucian tradition. Confucius, Mencius and Xunzi are all great educators. Confucian classics flourished in the Han dynasty, and the wind of doctoral lectures was extremely prosperous, and teachers did not fall. In the troubled times of Wei and Jin dynasties, this trend began to deteriorate, which was related to the political division, frequent wars and aristocratic families at that time (see Chen's Brief Introduction to the Origin of Sui and Tang Dynasties, Shanghai Ancient Books Publishing House, 1982 edition). During the Sui and Tang Dynasties, "learning from others" was not popular. Han Yu's book "Teacher's Theory" and "Understanding of Learning" criticized the current situation of not paying attention to learning from teachers at that time, and put forward that the standard of "teacher" should have three functions: "preaching, teaching and dispelling doubts"; Nor should "teachers" be determined by status, seniority, rank and seniority; It is believed that "disciples need not be inferior to teachers, and teachers need not be superior to disciples". In the specific educational practice, Han Yu also put forward many insightful famous sayings, such as "industry is good at diligence, but lack of interest;" What you do is thinking, what you destroy is following "and so on. Since the Song Dynasty, China's education has made great progress, which has a certain relationship with Han Yu's advocacy of "learning from Confucianism". In a word, Han Yu was a key figure in the transition period from Confucianism in Han and Tang Dynasties to Confucianism in Song and Ming Dynasties. His works are now kept in Han Changli's collection.