Establishment Of Ancient Chinese Human Relations And Social Orders

AD 79, that is the beginning of the Eastern Han having been four years, Emperor Zhang chaired personally a Bai Hu Temple meeting to talk about the similarities and differences in "The four books" at White Tiger Temple in the capital city, Luo yang. Externally the held meeting is due to dispute to the New Text and Classical Text, but in fact it was caused by the complex and violent contradictory in politic and culture.In the ideological field, competing for their dominance status,the present New Text and the ancient Classical Text as well as the Divination theology struggled increasingly and fiercely, that caused many social problems which gave rise to the great instability to ruling regime of the Eastern Han Dynasty. In terms of the country’s political management, a lot of rules and norms about aspects of national politic, economy, culture and social life have not overtaken the process of social progress, and they badly need to replenish and confirm by the countries official documents, so that it is for the future generations.Therefore, at this moment, holding White Tiger Temple meeting has a great meaning, which has three purposes:first, demonstrate the rationality and legitimacy of the Eastern Han regime by promoting innateness of its divine right of kings; second, by citing prophecy theory, the ruler combined indirectly Classics Divination with theology into mainstream ideology, and this provide a demonstration basis for the establishment of principle of feudal moral conduct and other ethical systems; Third, in accordance with "naming" to explicate status and then "confirming", so that regulate social life to form a top-down implementation of the principles of loyalty and filial piety. We will implement the ideology to the system level to form rigidly hierarchical human relations and social order, thus to achieve a unified feudal autocratic rule.As a summary document in this conference, Bai Hu Tong is formed by collating and sorting. It isn’t a perspective of some individual people or individual ideas, instead it is formed by a resolution which the emperor personally led the ministers to discuss and then obtain. It completely represents the will of the ruling class. Although the ruler pretends to discuss the five similarities and differences, solves some programmatic issues about political rule. The ruler only seizes a essential question,that is a construction between human relationships and social order, to develop a national system, social system, and finally confirm various code of conduct and ethical principles in the social life, which directly serve to the feudal dictatorship.In this way, Bai Hu Tong has an important position in the lengthy feudal years and become the etiquette’s basis of dealing with various issues of counties. Although there have been a high status in the long feudal society in the years, still, it is not high degree of attention. Compared to the history of Chinese philosophy, intellectual history and other fields, research findings of "Bai Hu Tong" are relatively rare. It appears in the history of Chinese philosophy, intellectual history, political history, ethical history as medium and small length’s papers. The medium and small length’s papers depend on the rich content of the Bai Hu Tong, choose the one or two or one side, making into one or two monographs. What’s more, it also are concerned with the background of the times and the political purpose of the Bai Hu Tong. Dozens of papers are bound up with the theory, theology, characteristics, historical position, role and influence of the romance of Bai hu. However, due to the impact of background, researching in the early modern on "Bai Hu Tong" has strong limitations of the times, even has a orientation about political stance, such as the tendency of " political-listic thinking". Academic research often closely links with political stance, class analysis. Especially during the Cultural Revolution, the studies about "Bai Hu Tong" mostly show a kind of flavor of the times in which people criticize Confucianism. Although after the Cultural Revolution, the political-listic tendency gradually fade, the critique to the feudal ruling class has never relaxed, and people still hold the overall negative attitude to the religious theology. People can’t objectively treat and analyze the issues, such as the difference between Confucian ideal and reality,the secession about motivation and performance and its profound internal causes, therefore it leads to a lack of objectivity of the evaluation and a lack of initiative, enthusiasm in researching. Wherein the researching to Ethics thought in "Bai Hu Tong" especially shows a lack of in-depth objective systematic research. Despite "Bai Hu Tong" is a book to maintain the feudal rule and a political guiding ideology of the feudal ruling class, and it also leads to a lack of enthusiasm of researching on its in society. However, embodied structure of human relations and social order in "Bai Hu Tong" still has many positive aspects, which has a active reference value to the modern concept of social order and the construction of social order.The main reason why people choose the development of human relations and social order as a starting point to research the Ethics thought of "Bai Hu Tong" is that the formation and the establishment of authority of "Bai Hu Tong". This paper Itself has indicated that there is a great relationship between thoughts, ideas and society. Meanwhile, get rid of the dross,such as fatuous and blinded feudal ethics and disguised oppression due to hierarchy concept, etc. In"Bai Hu Tong", the argument, norms and practice about the ethics are very worthy of further study.Based on this, from the perspective of construction of ancient human relationships and social order as well as the basic of research in Bai Hu Tong, this paper analyzes and demonstrates the process of its development in human relations and social order with five chapters one by one, and then fully presents the ethics thought of’Bai Hu Tong" In first chapter, the background of "Bai Hu Tong" creation process is analyzed and its theory’s origin is traced to determine the "Bai Hu Tong" s quality of ideology which is both the national laws and social Ritual, as well as the integration of core values of feudal society. And thereby the related analysis is conducted; In second chapter, author analyzes the evolution of Patriarchal consanguinity ideology from the pre-Qin period to Han Dynasty which has gone through three stages:Clan kinship stage, Pan-Consanguinity stage and Pan-patriarchal clan. And the monarch-subject relationship, as the most important part of social ruling order, is likened to a father-son relationship. Thus, meld between paternity and royalty is achieved and it makes royalty with innateness of paternity. Meld between Emperor and "Heaven" achieves the establishment of divine right of kings thought and woven it into people’s daily lives with Paternity thought which is more easily accepted by people. So to speak, determining patriarchalism-like as the normal form of human relations and social order construction Establishes the premise of quality and manners of feudal regime, and finally determine the sanctity of Principalities and theocracy as well as the relationship between moral subjects. Chapter three is about the research of the name principle and loyalty principle on the premise that make the patriarchalism-like is the normal form of human relations and social order construction. "Deep observation to name" is the most prominent way of discussing in the "Bai Hu Tong", and as a way of thinking, it almost runs throughout the whole text. In the "Bai Hu Tong", the "naming" is regarded as a entry point to demonstrate feudal political ruling systems and etiquette culture, etc, or even a basis for the "Bai Hu Tong" to expound the important thinking method about feudal moral responsibility and moral obligation. In the process of "naming",establish the moral position of different parts of human groups, and then achieve purposes of "confirming". The principles of loyalty and filial piety are the contemporary ramification for patriarchalism-like govern. On account of patriarchalism-like is the canonical form for human relations and the construction of social order, therefore, this requires that the fundamental filial piety should be followed between father-child relationship. Nevertheless, the monarch-subject relationship is father-child relationship-like merely, and then this extends "filial piety" to "loyalty", starts to put filial rules into practice from top to bottom. Eventually, the principles of loyalty and filial piety should be regarded as human relations and the fundamental ethical principle of the construction of social order, and be carried out throughout society.The fourth chapter is to expound the normative system of human relations and the construction of social order in Han Dynasty, which includes the features of morality and concrete norms of three cardinal guides and six. Although the discussion about the principles of loyalty and filial piety has had an overall presentation to the relationship with three cardinal guides and six, it can not reflect the unique features of three cardinal guides and six its own Therefore, this chapter start a discussion from a perspective of the specific and normative characteristics in each king of human relations and it thinks the main manifestation of the relationship between monarch and his subjects are the "respect" and the "loyalty". The "respect" is the symbol of totalitarian rule, and the "loyalty" is a rational compromise adopted by the feudal rule, so as to achieve co-loyalty between monarch and his subjects. A father-son relationship manifest as "consanguinity" and "respect".The so-called "consanguinity" is a series of expressions which come from the natural feelings of affection from the blood relationship, such as mutual support and mutual conceal, etc. And the "respect" is a round of codes of conduct brought by the etiquette system of feudal society. Here are specific performances:parents control over their children in one-way; the couple relationship is generalized by "interest" and "compliance". The so-called "interest" is a root cause to resolve the unrelated blood relationship of a couple who can live together and Conceal each other yet, and this "interest" can bring the relative equality between husband and wife. However, between couples, men enjoy higher status than women, and women still obey her husband.First, ecological Wuxing is a value identity about unification of the state and the church. This is embodied in that ecological Wuxing theory supports the formulation of normative etiquette and also is a way of thinking for the political ruling order. Last but not lest, there is a general discussion to the historical status, the theoretical contribution, the theoretical defects, the negative impact and the modern Enlightenment of "Bai Hu Tong", which tries hard to have an objective and fair evaluation for "White tiger meld"Overall, this paper systematically studies ethical thought in "Bai Hu Tong". It can clearly present a basic features of the ancient human relations and social order. In this paper, some perspective angles, formulating methods and basic viewpoints have certain innovative significance. By researching, people desire to benefit from "The Romance Bai Hu",such as advocated personal moral constraints, followed fundamental ethical principles in social interaction and some of the concepts of ecological ethics, etc. Also people hope that it can provide more source of ideas in the process of building human relations and social order to help us to construct contemporary society. Consequently, it plays an important inspiration to the moral life of contemporary society.