The reasons for promoting the emergence and development of demeanor in Wei and Jin Dynasties are:
The first is social change and the system of selecting officials. The ruling and leading role played by aristocratic families in economic, cultural and political fields is unprecedented in history. This change in social structure interacted with the official selection system at that time. For example, Cao Cao issued the Order of Seeking Talents in the spring of the 15th year of Jian 'an, the Order of Forgiving Teachers and Choosing Shorts in the winter of the 19th year of Jian 'an, and the Order of Awarding Talents without Arresting in the autumn of the 22nd year of Jian 'an, which played a great role in the thought of talent selection at that time. Especially the third order: "There are people who have no virtue today. ......................................................................................................................................... The promulgation of these three decrees by ................... marked a major change in social morality at that time, and its significance was not limited to talent selection, and Confucian morality was also on the verge of bankruptcy.
Secondly, the influence of personal behavior of the upper class. Above, we talked about the influence of Cao Cao's meritocracy on Wei and Jin dynasties, but Cao Zhi's destruction of the three cardinal guides and five permanent members of Confucianism was not limited to this. As Fu Xuan said: "Wu Wei is good at magic, but the punishment in the world is expensive, Wei Wen is knowledgeable, and the world is humble." Later, instead of taking the outline dimension, the theory of nothingness was explained in the ruling and opposition parties. " This is the evaluation of Cao Shi and his son by Jin people. As the supreme rulers of the country, Cao Shi and his son were good at magic and eager for access, which led to the collapse of the ethical code in the world. In the Biography of Cao Zang, it is said that Cao Cao is "easy to be human and has no power ..... teasing and reciting everything." Cao Cao's unruly character was also passed on to his son Cao Pi in Shi Shuo Xin Yu, saying: RoyceWong died of illness. After the burial, Cao Pi told the mourners that RoyceWong had a wonderful time called Donkey before his death. Let's shout together to remember him! Then he learned to bark like a donkey. So donkey barks broke out in Wang Can's graveyard. (There is another version in Shi Shuo Xin Yu, the protagonist is Sun Chu) The maverick and bohemian behavior of Cao Shi's father and son is not a case. They played a leading role in Wei and Jin Dynasties, but what really promoted history was their influence on Wei and Jin social thoughts. If Cao Shi's father and son's behavior is regarded as a subversion of the traditional Confucian concept, then Ji Kang, the seven sages living in the bamboo forest with "more truth in the world and less celebrity integrity", is a rebellion against the hypocritical Confucian ethics, while Ruan Ji is an uncoordinated behavior, imitating the style of the Eastern Jin Dynasty under the influence of his predecessors.
Third, metaphysics appeared, Taoism flourished and Confucianism declined. In Zhengshi period, Wang Bi interpreted Lao Zi and Zhuang Zi successively, which formed the metaphysical thought of "governing by doing nothing". At this time, under the struggle between Cao Cao and Zhong Changtong, theology has been expelled from the category of philosophy. In the topic of metaphysics, there are no ghosts and gods, only saints, and saints are just people. Why are saints different from people? "(saints) have no joys and sorrows." Wang said: "A saint should be content with things and never tire." This is people's reflection on personal spirit, that is, my awakening and my own awakening. When he arrived in Wang Rong, he said, "The sages forgot their feelings and loved our generation until the end." This is the best interpretation of Wei and Jin Dynasties. A saint can forget ordinary feelings and not be burdened by them. The people who really understand feelings in the world are ordinary people who have joys and sorrows like us. Only people like us focus on worldly desires and suffer from them. It is precisely because they are not saints that they can calmly face their inner desires and degenerate. Just as Feng Youlan described this feeling in On Romance: "But because he also has a metaphysical heart and can surpass himself, he has feelings but no ego", and his personality shows publicity when he has feelings and desires to surpass himself. Ji Kang put forward that "the more famous religions are, the more natural they are", denying Confucian famous religions, advocating nature and doing absurd things. He said that "benevolence" and "modesty" were unnatural in "Difficult to distinguish Zhang Liao's uncle's theory of nature", and pointed out that the traditional concept of Confucianism stifled human nature, and that "the Six Classics mainly suppressed and cited, and human nature took pleasure in desire", which provided a theoretical basis for the development of Wei and Jin Dynasties. Of course, at that time, there was a price to pay for such remarks. One is Ji Kang's death on Uncle Ji's night, "Where everything is thin but Confucius and Zhou, and there are many things in the world, it will show that the world will not tolerate it" ("Breaking Up with the Mountain Gathering Source"). In the third case of metaphysics, Xiang embroidery witnessed the death of his good friend Ji Kang, who tended to be neutral. Guo Xiang is not so much a summary and development of the three views of metaphysics as a compromise to the rulers, and even uses Taoist thought to serve the rule of Sima Shi, who calls himself a Confucian scholar. In essence, they didn't improve their manners in Wei and Jin Dynasties, but they paved the way for the transformation of their manners and styles in Eastern Jin and Wei and Jin Dynasties. At this point, the contradictions and conflicts between man and nature and between man and society tend to be harmonious and unified.