Political Pattern, Literati Society And Ideological Dialogue In Cao Wei Dynasity

Weijin Xuanxue魏晉玄學is an important research topic in history of Chinesethought. But as for historical motivation and historical function of Xuanxue andQingtan, there is still space for further discussion. From traditional studies, it wassuggested that Zhengshi Xuanxue正始玄學was the most important historicalperiod for rise of Xuanxue玄學, from when born Xuanxue masters such asXiahou Xuan夏侯玄, He Yan何晏and Wang Bi王弼. This thesis attempts torecognize the clues of historical environment and thought patterns for ZhengshiXuanxue, and the subsequent history.According to these clues, and through researching Records of three Kingdoms三國志as the core text, this thesis explores and researches political and historyenvironment and society pattern for emerging of Zhengshi Xuanxue, as well asideological dialogue expressing from such background. This exploration isaccompanied by discussion about establishing and changing of internal politicalpattern, literati society in Cao Wei曹魏. Out of practical considerations in warperiod, Cao Cao曹操absorbed different groups of literati and Military force,including Cao clan(Cao family and Xiahou family),“Qiaopei literati”,“Yinchuanliterati”,“Runan literati”,“Hebei literati”,“Jinzhou literati” as well as some religionTaoists, relying on his personal controlling ability. These literati, who includecompletely different origins and antecedents, could be cooperated well temporarily,through Cao Cao’s controlling ability. However, when Cao Cao died, the situationwould change. Cao Pi’s曹丕political character was narrow, which aroused thediscontent of different groups of literati in Cao Wei. Cao Pi also lacked ability tocontrol, which caused centrifugal force on ideological activities and politicalattitudes in Cao Wei. Although followed emperor throne of Cao Pi, Cao Rui曹叡ismost likely not be biological child of Cao Pi. Thus Cao Rui paid little attention tosurname of the regime. Cao Rui is a sober-minded emperor, but the relationship between the courtiers and him was dubious. Moreover, due to his awkwardparentage situation, Cao Rui was also highly cautious of Cao clan.In the era of Cao Cao’s reign, victory on the battlefield, is the most important taskin Xuchang regime, thus all kinds of ideological and cultural construction had not yetbeen launched. Once in era of Emperor Wen and Ming, all ideological and culturalactivities and social functioning were beginning to be re-launched. Cao Pi of EmperorWen’s ability for controlling Cao Wei regime was limited, Cao Rui of Emperor Mingheld stronger control over the affairs of state; but literati society was alienated fromthe regime all the time over this period. The emerging literati social power, constantlylaunched Qingtan清談Xuanlun玄論ideological and cultural activities, as well asactual political aspirations, continued to impact control center of Cao Wei.Over Zhengshi period, Cao Shuang曹爽appointed his cousin Xiahou Xuan asimportant role. Xiahou Xuan showed an image of social and political leader in literatisociety in that period. As early as in Cao Rui Taihe period, Xiahou Xuan, He Yan andother literati strived to carry their semi-philosophy semi-political cultural activityQingtan and Xuanlun. These Xuanlun activities lead Taoism into Confucianism,which made thinking activities profound and attractive, thus attracted more and moreliterati over that period. And as reputation is extremely important social and politicalcapital during that period, Xiahou Xuan, He Yan and others gained much reputationthrough Qingtan Xuanlun and Xuanlun activities.However, Cao Rui made sensitively aware of political stability influence formthese Qingtan activities. So he dismissed this Qingtan group. After Cao Shuang’scoming to power, they restarted these cultural activities Xuanlun, includingphilosophy and political connotation. During this period, He Yan invited the juvenilegenius philosopher Wang Bi in their forum. And they were known as ‘Ancestors ofXuanxue’s Source’ by later generation.Xuanlun is with strong philosophizing. But according to such historicalenvironment and conditions, their philosophizing needed to fit political reality. Theirthought demonstrated grumous idea of “confluence of Confucianism and Taoism”. Taoism was as fundamental of Confucianism, probably due to there Cao familyparentage, and their ideological debate and political struggle to Sima Family.Thus thought from Xiahou Xuan’s camp, needed to manifest overall ideologicalpattern as follows:(1) Confucianism is reasonable;(2) Taoism is also reasonable,because of ideological background and family background of Xiahou Xuan andothers, contained strong Taoist or Taoism factors;(3) Confucianism and politicalrealities must be implemented according to Taoism, and can not be diffused toostrong;(4) Confucianism need to be executed according to Taoism.(5) At theexpression level, it is just opposite that Confucian image were higher than the Taoistimage.In fact, reputation of Sima family was not well, and not supported by allConfucius courtiers in Cao Wei. The entire courtiers were just accustomed tomaintaining less loyal status to the court. So, as Fu Xuan傅玄disscussed, Thesituation “windy and uninhibited discussion was full of the courtier, which made theworld without integrity suggestion” had emerged. However, we don’t need to be tooconcerned about Fu Xuan’s derogatory reference “windy and uninhibiteddiscussion”， As Fu Xuan was courtier in Jin Dynasty. In fact, this group ofZhengshi Xuanxue, to some extent, was trying to save Cao Wei over the peril ofperiod.In Cao Wei Dynasty, the three important social dimensions, political pattern, literatisociety, and ideological dialogue, jointly make great impacts on Zhengshi Xuanxue’sbasic ideological pattern. Wang Bi’s Commentary on Lzozi老子注ranked pinnaclework of Zhengshi Xuanxue, nonetheless Wang Bi’s Commentary presupposes anotherformer Commentary on Lzozi, which means Wang Bi’s work is responder in thisideological dialogue. The former Commentary on Lzozi had been composed byZhong Hui鍾會, who was contemporary of Wang Bi. The two work presents justopposite world view. Zhong Hui represents original academic school in Cao WeiDynasity: Xingming school. Wang Can was the original representative of Xingming刑名school, but Wang Bi, who was Wang Can’s王粲brother’s grandson, became academic representatives in Xuanlun school, Which was opposite academic andpolitical group for Xingming school, and these two schools was just making fierceideological dialogue. These illustrate that, Xuanlun and Xingming were bothhomologous and opposite to each other, they commonly tried to interpret Laozi, withtheir own philosophy method respectively. Xuanlun school admitted Lzozi in natureview, whereas some amendments in political view, and Xingming school on thecontray. However, as for historical facts, because of admitting with Lzozi in natureview, Xuanlun became mainstream ideology and culture of the Middle Ages—WeijinXuanxue. Whereas due to admitting with Lzozi in political view, Xingming madeachievements for actual political career—Sima Jin Dynasity.Zhengshi Xuanxue is inseparable from political pattern, literati society andideological dialogue, and this trait also affected the ideological characteristics ofXuanxue in late periods.