Shen Dao's Thoughts In The Vision Of The Development Of Pre-Qin Academy

It is a very important social transition period in history from Slavery System to Feudal system During the Spring and Autumn Period and the Warring States Period. In this age, the whole Community was of the turmoil and transformation and the class struggle was very intense. Whether or from the ideas and concepts to the social system, all aspects in the event of a drastic change. Both the controversies of the late Spring and Autumn Period Scholars and the political and humanistic arguments, such as how to rule the country, make the country and oneself stable and master the fate, of the Warring States scholars when the statesmen want to keep order at chaotic time, formed the first great golden age of Chinese intellectual history filled with the huge controversies of a hundred schools. At that time, the various schools developed and they expressed their views and debated to each other, so a large number of excellent thinkers possessing a wealth of knowledge and experience emerged and Shen Dao is one of the important one.His thoughts are the mature product of the exchange and integration of various schools. However, the book of Shen-Zi is losted after Han dynasty and the Pre-Qin period books which record Shen Dao's thoughts have some self-contradictions to some extent, so it is difficult to completely and precisely understand his whole thinking and the research on Shen Dao and his school of the ancient and modern scholars is quite controversy. Based on the preliminary analyze of the available literature, I think that in the Pre-Qin academic thinking development and transition process, as famous Mr. Jixia, Shen Dao plays a important role during this process and his thoughts is the key media-part of all the schools which push the controversies of early period to the integration of late period.Shen Dao was affected greatly by Taoism at the early time. He accepted some scattered debris from original Taoist and developed them, which made an important foreshadowing to the formation of Zhuangzi's Taoism philosophy and the subsequent Huang-Lao's Taoism philosophy. Then, based them, with a positive attitude of taking part in the society, Shen Dao absorbed and integrated the legalism and the other related theory resources for his use as much as possible, and creatively put forward to his own theory—the technique of political government. To sum up, Shen Dao's thoughts broadly passed through several major stages of development. It goes as following: the first, he Continued the theory of Laozi and inspires Zhuangzi's doctrine of Dao which main points are "unity every things" and "give up Knowledge and get rid of yourself. The second is the theory about the rule of law, such as "weight potential","inactive way" and "think much of cause", which opened the spirits of Huang-Lao Taoism. The final is the representation of Qi- legalism Philosophy which has the characteristic of "equivalent importance of law and Ceremony".This paper consists of four chapters. That is:In chapter one, I interpret the background of the times when Shen Dao lived. In that period, the history was in disorder. The nobility overthrew the political and everycountry fight for strong. The strategy for national stability, strong yourself——hasbecome a thinker, and so the slightly abnormal keen to explore the issue, they competed publishing books and articles and lectures-only , difficulty refuting to each other, the resulting "Scholars emerged'7'hundred schools of thought contend"situation. Relaxed atmosphere of academic freedom, prosperity, the thinking unprecedented success, all these offered the environment that Shen Dao ideology and the formation and development of good academic thinking.In chapter two, I explain Shen Dao's doctrine of Dao, which mainly have "unity every things" and "give up Knowledge and get rid of you" and is the philosophical foundation of which Shen Dao quote Taoism to Legalism and combined them together. "Give up Knowledge and get rid of you", it means that people opposed to the use of subjective knowledge to understand things, things that people should follow the nature action. This view directly from the " disuse Sages and discard wisdom "thinking, but this is obviously one-sided ideas to expand the meaning of the negative Lao—zhuang Taoism, no doubt people become passive presence, and thus lose their unique by the main exist; "unity every things" , things that will be placed in the "Dao" to a high degree of observation, do not care about right and wrong, and the difference in spirits, and in order to regulate people's behavior. This view is very closed to the Zhuangzi " unity things " theory . Clearly, Shen Dao as a Taoism who inherits the learning of Laozi and inspires the learning of Zhuangzi and is a part of the development of the Daoism. In chapter three, I explain Shen Dao's thoughts about the rule of law based on Taoism, which include "weight potential"," inactive way" and "think much of cause". All above these are his creatively successful interpretation of the transformation of Laozi's. "weight potential", it means the King who is in a high location, using his rights for people follow his word and owning him, in order to ensure their to follow the policy, and Consolidate the political. "inactive way", it express that"Non-interference"in governing social and the world. "think much of cause" that means the King is good at using and relying on other people's wisdom,ability and force finishing their ideal of governing the country and the world. At that time, Shen Dao's thoughts turn from Daoism to Dao-legalism and based it he enlighten the way to Huang-Lao Taoist.In chapter four, I focus on the thoughts of the chapter of "Guan Zi- Law and Law", which include "equivalent importance of law and Ceremony" and represent the Qi-legalism. Shen Dao with a tolerance and open attitude, broke through the narrow portal isolation, and actively absorbed Confucianism, Monist, and Legalism of their ideological nutrition for him to use to highlight the characteristics of the "equivalent importance of law and Ceremony" which is in the rule of law. These thinking advocates that the King should put forward law and Ceremony in the governance of the country, it is necessary to play, not at each other alternative and indispensable function, and enforce the rule of law and ceremony education simultaneously. That is the transition of Shen Dao's thinking, displaying the initial integration of Taoism, Confucianism and Legalism.