Research On The Academic Ideology Of L(u|¨)shi Chunqiu

In the literature, although there is a lot of literature on the academic thought of Lushi chunqiu (Master Lu's Spring and Autumn Annals), few can be found on its academic ideology, let alone depict it. The present study is an attempt to study its academic ideology.In order to study the academic thought of Lushi chunqiu, we need to clarify three important issues:First, its nature, i.e., to which school does it belong? Second, its significance, i.e., compared with the pre-Qin academic thoughts, what is the significance to compile it? Third, its completion, i.e., how was it compiled? To answer the first question, I believe that Lushi chunqiu does not belong to a single school's theory, for no one can be applied to describe exactly the ideas in it. This is also why the present study treats it as a book of zajia (the Eclectics). As to the second issue, all the pre-Qin schools are extensive and profound, and each is self-contained, though with characteristics. The belief that to compile such a book was to reserve and differentiate the features of every school must be on the wrong track, because Liishi chunqiu was compiled before Qin Shi Huang burning books and burying Confucian scholars alive, when the books of all schools were still available. I believe the aim for Lii Buwei to compile this book was to construct his academic ideology on the basis of the essence of various schools. Last, the answer to the third question is simple:Liishi chunqiu is collection of the works by Lu Buwei's followers.On the basis the academic thoughts of various schools, Lushi chunqiu creatively formed it own academic ideology. Due to the fact that there existed absorption, transformation, fusion, and innovation in its completion, such issues as whether it is the "source" or the "flow", the "old" or the "new" are unavoidable. Comparatively, the thoughts of pre-Qin scholars are the "source" and "old", whereas the academic thought of Liishi chunqiu is the "flow" and "new". The "flow" originated from the "source", but differentiated from it in that it brought something "new" while inheriting the "old". However, what is the "old" that Lushi chunqiu has inherited? What is the "new" it has created? And what are the differences between them? In order to answer these questions we need to trace to the source, and apply the methodology of comparison. Through them, hopefully, we can clarify the "old"'and the "new" on which constructed its own academic ideology.What and how is the academic ideology of Lushi chunqiu? It is an ideology aiming to discuss the principles to govern a state. The process that Lushi chunqiu constructed its own academic ideology actually is one to construct the principles to govern a state. To be precise, to govern a state involves two key factors:first, who is going to govern? It concerns the main body in state governance. And second, how to govern? It concerns the strategies in governing a state. Therefore, to some extent, the principles to govern a state can refer to the theory by which the main body in state governance manages a state. The academic ideology that Lushi chunqiu constructed is to let the most excellent main body in state governance to execute the most perfect strategies to govern a state.How to ensure that the main body in state governance is excellent? In Ancient China, the main body consists of the king and his ministers. In order to ensure that the king is wise and his ministers are virtuous, Lushi chunqiu proposed that "sophistes politics". To be specific, as to the king, it advocates shan' rang (crown abdication) instead of hereditary, for the latter will end up with a kind with no virtue and ability. As to the ministers, it believes that they should be some able people, chosen in accordance with the standards of "eight observations and six tests" and the judgments of "six types of relatives and four types of acquaintances."What kind of strategies is perfect to govern a state? Lushi chunqiu provides one which combines the heave, the world and the people three into one. That is,"ordered by the heaven" and "carried out by human". In plain language, the order should be issued according to the seasoning seasons or the yin and yang of the world. Besides, it advocates that "the king do not, while the ministers do". Heaven does nothing, but things can be successful. Tao, lets things take their own course and things are done successfully. The king therefore should follow suit, and let his ministers take care of things. The people are the basis of a country, because they actually carry out all the orders of the king. A country should be ruled by benevolence rather than law, although law is necessary. Therefore, rule by benevolence with the assistance of law.It is obvious that the academic ideology of Lushi chunqiu is supported by three thoughts, the "sophistes politics","the king do not, while the ministers do" and "rule by benevolence with the assistance of law". These three in one, mixed but not miscellaneous. The author of this paper argues at the end of this dissertation that theoretically, the academic ideology established by Lushi chunqiu is reasonable and perfect, although is difficult to be carried out.