The development of traditional Chinese culture poetry and song

When did traditional Chinese culture begin? Zhouyi? This is the author of "Zhouyi Dazhuan" the ancient cultural origin theory.

After examination, the Shang Dynasty religion and art has been quite developed, preserved to this day the exquisite Shang Dynasty bronzes, so far as today's people marvel. The oracle bone inscriptions of the Shang Dynasty show that the writing of the time was already very rich. The Shangshu? The Book of Zhou? Doshi" recorded that the Duke of Zhou said: "but Yin ancestors, there are books and codes." It is not difficult to see that the Zhou era was a period of formation of traditional Chinese culture.

The Warring States period was a period of great cultural development in China, when a hundred schools of thought competed with each other, the most important of which were the six schools of thought, namely, Confucianism, Mohammedanism, Taoism, Dharma, Buddhism, and Yin-Yang. Confucianism was characterized by Confucius, and its main representatives were Mencius and E. Mohism was a new school of thought against Confucianism founded by Mozi in the early Warring States period, which preached love and non-attack, non-joy and non-destiny, but retained religious beliefs about ghosts and gods. Taoism was based on the teachings of Laozi, whose main representative was Zhuangzi. The Legalist Shang practiced a change of law in the state of Qin to enrich the country and strengthen the army, and the soldiers came to Han Fei to develop Shang's doctrines. The Famous School emphasized the study of name defense, and its main representatives were Huishi and Gongsunlong. The Yin-Yang School explained the world phenomena with Yin-Yang and Five Elements, and the main representative was Zou Xing. The pre-Qin scholars demonstrated the academic style of making their own statements and launching debates. Not only the debate between the schools of thought, and the same school of thought in the middle of the existence of different branches, which fully demonstrates the academic freedom of the Warring States period.

During the Warring States period, astronomy, arithmetic, medicine, and agronomy were also developed to a certain extent, but unfortunately many historical materials have been lost. The Lüshi Chunqiu (Spring and Autumn Annals of Lu Shi) preserves some information on astronomy and agronomy during the Warring States period. The classic of Chinese medicine, the Yellow Emperor's Classic of Internal Medicine, was probably compiled during the Han Dynasty, and many of its basic ideas may have originated in the Warring States period.

All in all, the Spring and Autumn and Warring States periods were an era of fai prosperity in Chinese cultural history.

Till Emperor Qin Shi Huang annexed the six kingdoms and established a unified regime, he followed Li Si's advice and burned the books and the Confucian scholars, including the Poetry, the Book of Songs, the Historical Records of the feudal lords, and the Hundred Schools of Thought. This was the first time in Chinese history that cultural authoritarianism was practiced, and it was a major setback for cultural development.

In the two Han dynasties, the natural sciences still had a great deal of development under the dominance of scripture. In astronomy, the Gaitian theory, the heavenly theory, and the Xuanwang theory, each had its own masters, and they were intertwined. Zhang Heng created the armillary sphere and the geodesic sphere, which was a brilliant success. Medical doctors summarized the medical achievements since the pre-Qin Dynasty and compiled the classic work of Chinese medicine, Huangdi Neijing, which was developed by Zhang Zhongjing in the late Eastern Han Dynasty, who wrote Typhoid Fever. In addition, arithmetic and agronomy were also developed. Historian Sima Qian wrote a monumental masterpiece, "The Records of the Grand Historian" (formerly known as "The Book of the Grand Historian"), the Han Dynasty academic, although in the cage of the Jing in the Warring States period, astronomy, arithmetic, medical science, agronomy also have a certain degree of development, but unfortunately, many of the historical materials by the lost. The Lüshi Chunqiu (Spring and Autumn Annals of Lu Shi) preserves some information on astronomy and agronomy during the Warring States period. The classic of Chinese medicine, the Yellow Emperor's Classic of Internal Medicine, was probably compiled during the Han Dynasty, and many of its basic ideas may have originated in the Warring States period.

All in all, the Spring and Autumn and Warring States periods were a glorious and prosperous time in Chinese cultural history.

Until Emperor Qin Shi Huang annexed the six kingdoms and established a unified regime, he followed Li Si's advice and burned the poems, books, and the "Hundred Schools of Thought," which was the first time in Chinese history that a cultural monopoly was imposed. This was the first time in Chinese history that cultural authoritarianism was practiced, and it was a serious setback for cultural development.

In the two Han dynasties, the natural sciences still had a great development under the dominance of scripture. In astronomy, the Gaitian theory, the Huntian theory, and the Xuanyue theory, each had its own masters, and were intertwined with each other. Zhang Heng created the armillary sphere and geodesic sphere, but also issued a special color. Medical scientists summarized the medical achievements since the pre-Qin Dynasty, compiled into the classic work of Chinese medicine "Huang Di Nei Jing", Zhang Zhongjing in the late Eastern Han Dynasty more

developed, wrote the "Treatise on Typhoid Fever". In addition, arithmetic and agronomy were also developed. Historian Sima Qian wrote the monumental "Shiji" (formerly known as "The Book of the Grand Historian"), and Han academics, though under the shroud of scripture, still had glorious achievements.

The Wei and Jin dynasties saw the prevalence of esoteric discourse and a new period in the development of Chinese culture. The rise of Xuan-tan was a reaction against the Han dynasty's scriptures, a relative liberation of thought from the strictures of the Han dynasty's scriptures. At that time, Laozi, Zhuangzi, and Zhouyi were called the "Three Xuan", which actually advocated Laozhuang and interpreted Yi with Lao. He Yan, Wang Bi, both Confucius and Lao, Jikang openly claimed that "not Tangwu but Zhoukong", "more than the name of the religion and let nature". At that time, Laozhuang Taoism prevailed. The Book of Jin? Wang Xing biography" cloud: "Wei Zheng Shi in the middle, He Yan, Wang and other ancestor of the Lao Zhuang theory, that all things in heaven and earth are based on nothing." The Book? To the show" cloud: "Zhuang Zhou written inside and outside dozens of articles, although the world of Fangshi viewers, not suitable to discuss the purpose of the system. Show is a hidden solution, invention, invigorating the wind, readers beyond the heart of enlightenment, and not self-sufficient for a time. Huidi's life, Guo Xiang and described and broadened. The trace of Confucianism and ink see, Taoism is prevalent." This shows the popularity of the Taoist doctrine. At that time, there were also people studying "

Defense" (Lu Sheng), and some people explored Gongsun Long (Ruan Yu), presenting a lively scene of thought. At that time, the ideological view of Xuanxue also had a certain impact on literature, painting, music and architecture, forming a generation of fashion.

Sipu's life, the table of dangerous pages written "Chong have theory", for the Taoist "noble no" thought put forward a sharp criticism. After the fall of Xipu, Liu Kun, who persisted in the struggle against the enemy, summarized the lessons of "the destruction of the country and the death of the family" and came to the conclusion that "Dan Zhou is not a good idea", which was a rebuke to the wind of the Xuanzhuang style of discussion. In the era of the Northern and Southern Dynasties, Chinese traditional culture was in a process of upheaval.

Han in the Tang Dynasty launched a critique of Buddhism and Laozi, and revived Confucianism, but failed to establish a theoretical system that transcended the doctrines of Buddhism and Laozi. It was only in the Northern Song Dynasty, with the rise of the science of reasoning, that the right of Confucianism was restored. Zhou Dunzi took the Zhouyi as the basis and drew some ideas from Taoism to write Taiji Tu Shuo and Tongshu, which were the beginning of Rigaku. Zhang Zai used "qi" as the highest category to explain the origin of the world, and criticized Laozi's idealism that "something is born out of nothing" and Buddhism's "seeing mountains, rivers and earth as a disease". Cheng and Cheng took "Reason" as the highest paradigm and put forward the "Reasoning of the Heavenly One" (Lu Sheng), and some people explored Gongsunlong (Ruan Yu), presenting a lively scene of thought. At that time, the metaphysics of the ideological views of literature, painting, music, architecture, also had a certain impact, forming a generation of fashion

West of the world, Pei Gui page of the "Chong have theory", for the Taoist "noble no" ideas put forward a sharp criticism. After the fall of the Western Jin Dynasty, Liu Xian, who persisted in the struggle against the enemy, summarized the lessons of "the destruction of the country and the death of the family" and came to the conclusion that "Dan Zhou" had condemned the winds of the Xuanzhu style. During the two Northern and Southern Dynasties, Chinese traditional culture was in a process of upheaval.

The Tang dynasty's Han Yu launched a critique of Buddhism and Laozi, and revived Confucianism, but failed to establish a theoretical system that transcended the doctrines of Buddhism and Laozi. It was only in the Northern Song Dynasty, with the rise of the science of reasoning, that the right of Confucianism was restored. Zhou Dunzi took the Zhouyi as the basis and drew some ideas from Taoism to write Taiji Tu Shuo and Tongshu, which were the beginning of Rigaku. Zhang Zai used "qi" as the highest category to explain the origin of the world, and criticized Laozi's idealism that "something is born out of nothing" and Buddhism's "seeing mountains, rivers and earth as a disease". Cheng and Cheng took "Reason" as the highest paradigm and put forward the propositions of "Heaven is Reason" and "Nature is Reason", establishing a comparative concept of "Reason" as the center of conception. The system was relatively complete, with "reason" as the central concept. In the Southern Song Dynasty, Zhu and Lu Jiuyuan respectively inherited and developed the ideals of the Northern Song Dynasty.

The Song, Yuan, Ming, and Qing eras are a new stage in the evolution of traditional Chinese culture, in which the science of reasoning occupies a dominant position, and thus the nature of the science of reasoning and its position in traditional Chinese culture should be analyzed in more detail. Because the science of reasoning is the inheritance and development of pre-Qin Confucianism, so the evaluation of the science of reasoning had to involve the pre-Qin Confucianism, the basic nature of the Confucian theory of life, the relationship between the science of reasoning and the Buddha and the old man, and the history of the science of reasoning and other issues.

The Ming and Qing dynasties saw the emergence of a number of progressive thinkers who brought traditional Chinese philosophical thought to a new peak. Huang Zongxi put forward a clearer idea of democracy, Shun Yanwu Ming the scientific method of examination, Wang Fuzhi on the Song and Ming academic thought since the critical summary. With the overthrow of the Ming regime and the early establishment of the Qing regime, the complexity of national and class conflicts at that time, the political control was more relaxed, allowing scholars to engage in new explorations, thus reaching a higher level of achievement. It is true that the thinking and scholarship of the Ming and Qing dynasties, compared with that of the Song and Ming dynasties, had some prerequisites. But from a world perspective, Western culture and technology, from the 16th century onwards, has been advancing by leaps and bounds and changing rapidly, compared with China's traditional culture.

The defeat of the Opium War in 1840 awakened the advanced, but the majority of the people were still dreaming. The reintroduction of Western learning had a serious impact on traditional culture. At the end of the Qing Dynasty, the Chinese people suffered a serious national crisis as they lost many foreign wars. The nation was in a critical moment of survival, and the traditional culture was even more shaken. After the Xinhai Revolution and the May Fourth Movement, people issued a call for a "new culture". So Confucianism, Confucianism, science, the trinity of the dominant traditional culture of the basic knot east, the differences and similarities between Chinese and Western culture has become the main topic of heated discussion.