As we know, Confucianism also played a vital role in the history of the Eastern Jin Dynasty, but books on the relationship between Confucianism and the gate valve have never appeared, so I will discuss the relationship between them in three parts. The first point is the reason for the development of Confucianism in the Eastern Jin Dynasty, the second point is the main ideological content and characteristics of Confucianism in the Eastern Jin Dynasty, and the third point is the employment problem in the Eastern Jin Dynasty.
The reason for the development of Confucianism in the Eastern Jin Dynasty is the development of clans in the Western Jin Dynasty, and the revival of Confucianism is extremely important to the political development of the elite. After the demise of the Western Jin Dynasty, the clan group headed by Wang Dao was in charge of the government affairs of the imperial court, and the world became the bag of Wang Dao and Si Marui. Later, Wang Dao died, but at this time the gate valve did not change the control of the court, even after Jian Wendi acceded to the throne.
During the Western Jin Dynasty, people were still dissatisfied with the status quo, although power was controlled by the gate valve and intrigue among groups led to political turmoil. In the Eastern Jin society, the source of political turmoil became aristocratic families, because there was no private handling from the Western Jin period.
Although there were ten emperors in the Eastern Jin Dynasty, Wang Dao, Yu Liang, Huan Wen and Xie Shi were actually in power, and the emperors were like ornaments. The gate valves clamp each other, and no gate valve can attack other gate valves.
In the face of this scene, the status of imperial power is in jeopardy, so the most important task for the rulers now is to find a new group to curb the development of the gate valve, thus consolidating the imperial power.
So people turned to metaphysics, but many loyal ministers denounced metaphysics as flashy and not suitable for the political situation to change in a good direction. Later, people noticed Confucianism, and a new ruling order was born. During the Eastern Jin Dynasty, the gate valve adjusted Confucianism for its own power, which also made Confucianism form its own characteristics.
Although the rulers of the Eastern Jin Dynasty did not choose metaphysics, they were highly respected by the Wei, Jin and Three Kingdoms. It can be seen that Confucianism has gradually developed since it was not paid special attention to. However, due to the deep influence of metaphysics in Wei and Jin Dynasties, the shadow of metaphysics can still be seen when Confucianism is praised in later generations, which is also a major feature of Confucianism in the Eastern Jin Dynasty.
The ideological content and characteristics of Confucianism During the Eastern Jin Dynasty, Zhang Zhan and Ge Hong evolved Confucianism in order to adapt to their own development, thus forming some characteristics of Confucianism.
"It is natural and interesting."
Confucianism in Han dynasty advocated learning books and respecting ceremony. Different people have different views on this standard. For example, Wang Bi thinks this standard is normal and a necessary condition to become a saint, while Ge Hong thinks that saints should have different types and strengths, not a template. Later, both of them demonstrated their ideas.
Ge Hong compared Zhong Ni, a Confucian sage, with Laozi, a Taoist sage, to prove his point. On the other hand, Zhang Zhan believes that saints should feel and be consistent with certain things. Zhang Zhan believes that poetry, books, rites and music are indispensable for saints, but if they are not used properly, they will be counterproductive and give others an opportunity that is unacceptable.
In addition, Zhang Zhan also put forward the proposition that "interest is absolutely far away", which awakened his own point of view and further supplemented it. The so-called far-reaching interests mean that saints should have a long-term vision and give people hope.
"Wisdom is benevolent first, and punishment is benevolent."
Ge Hong gave full play to the idea of benevolence. Mencius also believed that the decline of kings in past dynasties was partly due to benevolence. They don't pay attention to benevolence, so they make people feel sad about it, and finally people are distracted and lead to extinction. Later, Ge Hong made a concrete exposition on Renhe Ming, so as to sum up the problems in Wei and Jin Dynasties.
He believes that the ruler's courtesy corporal directly leads to the rise and fall of the country. Men want to control the imperial power and consolidate their position with courtesy and benevolence, but they don't want to be bound by courtesy and benevolence, so they want to ensure their vested interests by changing the content of Confucianism. Ge Hong also mentioned a sensitive topic, the abolition of the emperor.
He believes that the abolition of the monarch will make the world spurn and thankless. It is better to assist the monarch well, ensure peace in the world and gain a good reputation. Later, Ge Hong expounded the issue of benevolence punishment and put forward the argument that "punishment is benevolence and help".
He thinks that the early rulers put punishment in a very important position, but it is very wrong to do so. A monarch is mainly benevolent, rather than putting punishment first. The proposal of this content hit the nail on the head when the gate valve ruled. Later, for the sake of social development, people followed Ge Hong's advice.
"Polite and simple, cut it off."
As we know, the core idea of Confucianism is etiquette, and complicated etiquette has certain obstacles to governing the country. Metaphysics scholars in Wei and Jin Dynasties have great aversion to etiquette. Ge Hong once again exposed the disadvantages of red tape, and he advocated simplifying costumes, etiquette and utensils to make them more acceptable to people.
Etiquette has always been regarded by Ge Hong as the most important factor in governing the country and the people, and the concept of etiquette has penetrated into everyone's blood. For the better development after the Eastern Jin Dynasty, it is necessary to further adjust the etiquette and have a more positive impact on the imperial power of the rulers.
"Your sages make you capable, and I work hard and relax."
Virtue has always been a headache for rulers. If the person who assists the monarch is not a wise man, it will definitely make the villain gain the upper hand and make the world unstable and dazzling, so choosing a wise man can be called solving the emperor's dilemma.
Ge Hong also put forward his own ideas on this issue. He believes that the ruler's criteria for selecting talents should be his persistence in the world and his enterprising spirit, which has also been Cao Cao's principle of employing people since the Han Dynasty. The employment problem in the Eastern Jin Dynasty is further elaborated below.
Ge Hong in the Eastern Jin Dynasty pointed out that a person's personality may change with the change of external conditions. When a person's personality changes, his behavior will certainly change. Maybe a person behaves well at first, but with the passage of time, the influence of things around him may eventually lead to bad behavior.