National Form Of Construction In The Qin And Han Confucianism Factors

The common belief in the gods is to maintain the core of myriad states and people one,therefrom, discovering the natural order of the principle of Heaven, the principle of social order ofhuman relations, further, becoming the common way of life beliefs of cultural values,andpsychological accumulation of the Chinese nation as a whole. The reality of the reasonable orderform, the legality of the regime based, and the effective,rationality of the operating, mode allcome from this. Three generations of civilization had been consistent.'The art of the way' in timecame to be rent and torn apart by the world, the man of the world all follow their own desires andmake these their 'doctrine'. While everyone is different, they are committed to social governance.These various policies were scattered throughout the world and are propounded in the MiddleKingdom, the scholars of the hundred schools from time to time taking up one the other in theirpraises and preachings. But the scholars of the hundred schools were the branches and school ofthe Six classics, and all in china who study the Six Arts take the master as their final authority. TheSix Classics as the representative of historical and cultural books bears Orthodoxy, the order ofprinciples and values and ideals, and, Confucianism is the most faithful and carry forward thesuccessor among the persons who are proficient in Six Arts.The dissertation aims to show that Six Classics, as a representative of the historical andcultural traditions is the source of Qin and Han dynasties to reunite the world and to establish anational political culture new order. The ruler of the legality of the power and reasonable regimeoperation mode must conform to the three generations of the inheritance of the cultural spirit andvalue principle. The dissertation is organized as follows: The first chapter is to discuss a worldview of two kinds of perspective, with 'The Spring and Autumn of Lv Bu-wei' and 'Huai-nan Tzu'as sample. The former is the scene of the world will be unified; the latter is the reality that theworld order has been set. Combination of the two of view is a world view of two kinds ofperspective. Taoism as a demonstration of the starting point, Tao is the Great Unity's ontology;The end-result of the governance of society is Inaction, Naturalism's extraordinary splendor.The dissertation is centered on Dong Zhong-shu. The conclusion comprises of two aspects:The first is that Dong inherited Orthodoxy and 'This Culture of Ours'. i.e. making political realities reversion right way, laiding thousands of years of Chinese Confucian tonal thereafter;second, after the version of the domain of the new empire was established, and the political unity,Dong considers Confucianism as the core integration each nation, constructs a new nationalconsciousness. Chapter arrangement: Chapter2and3, the main body for the former matter, on thewhole, from the unification of Heaven basis-the natural order of heaven and earth, the history ofunification cultural basis-the usual sense of the ancient and modern times,making footnotes forthe reality of the unified respectively,and implying the boundary of the innovation.'Tao's origincomes from the days' metaphysical basis, drawing the outline of the reasonable order principle,going backing to the source of the Heaven and following the rules of the ancient. The last part ofChapter III argument for the latter.