Why did Luo Guanzhong "respect Shu Han and demote Cao Wei" in Romance of the Three Kingdoms?

Why did Luo Guanzhong "respect Shu Han and demote Cao Wei" in Romance of the Three Kingdoms? -From the new TV series Romance of the Three Kingdoms.

First, I hope today's people can realize the value of these three China classical literatures: Romance of the Three Kingdoms, A Dream of Red Mansions and The Journey to the West.

Last night, the long-running new TV series Romance of the Three Kingdoms was broadcast in anhui tv. Later, anhui tv also arranged a group of TV people to gossip about the new TV series Romance of the Three Kingdoms.

Although the director of the new version of Romance of the Three Kingdoms has repeatedly stressed that this new version of Romance of the Three Kingdoms is "plastic surgery without modification", that is to say, the new version of Romance of the Three Kingdoms TV series does not intend to change the original values of "respecting Liu and despising Cao".

They are not going to reverse Cao Cao's conviction. They just changed the description of the characters and returned Cao Cao's original talent. Although the new version of The Romance of The Three Kingdoms only aired the first two episodes, anyone who still has some literary attainments can see clearly the value tendency of the new TV series The Romance of The Three Kingdoms through the first and second episodes. That is to say, the play subverts the original work of Romance of the Three Kingdoms, and actually changes the values of "respecting Shu Han and belittling Cao Wei" in China's classic Romance of the Three Kingdoms.

I wonder if the editors and directors of the new edition of Romance of the Three Kingdoms know that there is a theoretical "three-point positioning" rule and a practical "two-point positioning" rule in the mechanical technology of natural science and technology? In fact, humanities and social sciences, especially historical and literary works, in which the "three-point orientation" in theory and the "two-point orientation" in practice have also been fully expressed. So, what is the "three-point or two-point positioning rule"? From the point of view of science and technology, the motion and space-time position of an object are often determined by the three coordinates of X, Y and Z in the three-dimensional world. Therefore, in the three-dimensional world, as long as the three axis coordinate positions of X, Y and Z are located, the object will be relatively static. In the plane world, because the plane world is two coordinate systems, X and Y, in the plane world, only two points, east, west, north and south, are needed to locate the static position of an object.

In contrast, in the field of humanities and social sciences, especially in the field of literature, there is also a "three-point orientation" rule, which is the three humanistic coordinates of "motivation, language and action" that we often say. The three-point orientation principle of "motivation, language and action" in this humanities discipline was discovered by the ancients in China as early as the Spring and Autumn Period of Confucius. For example, Confucius said, "Confucius said,

Father was there, watching his ambition; Father didn't, observe his actions; It is filial piety not to change the way of the father for three years; Listen to what you say and believe what you do; Today, I am a man. I listen to his words and watch his actions. "(see the Analects of Confucius)

What Confucius said here is "will, words and deeds", which is the three-point positioning rule of "motivation, language and action" in the humanities field.

Then, let's take a look at how China's classic Romance of the Three Kingdoms and the new TV series Romance of the Three Kingdoms position Cao Cao respectively. The fourth episode of the classic Romance of the Three Kingdoms describes how Cao Cao killed the Lv Boshe family, saying, "After sitting in the palace for a long time, I suddenly heard the sound of sharpening a knife. Cao Cao said, "Lv Boshe is not my closest relative, so I should eavesdrop on him. "After they sneaked into the thatched cottage, they heard people say," What if they tie it and kill it? " Cao Cao said, "Yes! If you don't do it first, you will be caught. " Then he drew his sword and went straight into the palace, killing both men and women, killing eight people in a row. I looked under the kitchen, but I found a pig tied to kill. The palace said, "Meng De was so thoughtful that he killed a good man by mistake! "Out of the village, the horse. Within two miles, I saw two bottles of wine hanging on the saddle of Boshe donkey, carrying fruits and vegetables, and cried, "Dear nephew, your envoy, why did you go?" Cao Cao said, "Death row inmates dare not stay long." Polo said, "I have paid my family to kill a pig." Why do you hate one night, my dear nephew? Please transfer quickly. "Fuck, just ride a horse. After a few steps, he drew his sword and came back. " Who is this man? "His name is Bogart. When Bosch turned around, Cao Cao slashed his sword under Bosch's donkey. The palace was frightened and said, "I just missed my ear." What is it now? Cao Cao said, "When Bosch came home, he found that he had killed many people. Will he stop? If you lead the masses to chase, you will be in trouble. "The palace said," knowingly, perverse! "Cao Cao said," I would rather teach me to be ungrateful to the whole world than to teach the whole world to be ungrateful to me. " Chen Gong was silent. That night, a few miles away, in the middle of the moon, I knocked on the door of the inn. After feeding the horse, Cao Cao goes to sleep first. Chen Gong thought: "I will call Cao Cao a good man and abandon the official with him;" It turned out to be a heartless man! If you leave today, it will be a future trouble. " He wants to draw his sword and kill Cao Cao. Exactly: a vicious villain, Cao Zhuo was originally a passerby. "

From the description of the killing stories of Cao Cao and Chen Gong in the above-mentioned Romance of the Three Kingdoms, it can be seen that Cao Cao was the first to be suspicious and had a motive to kill, and Cao Cao was the first to say that it was necessary to strike first. Although Cao Cao and Chen Gong did the same thing, and Chen Gong corrected his mistake, Cao Cao killed innocent people because of his life values of "I would rather teach me to be negative than others to be negative". In this way, the original Romance of the Three Kingdoms has positioned the image of Cao Cao's treacherous hero from the beginning.

And how did the new TV series Romance of the Three Kingdoms broadcast last night express the above story and the values of the TV director? In the second half of the second episode of Romance of the Three Kingdoms, Chen Gong was the first to be suspicious. He woke Cao Cao who was sleeping. Then, Chen Gong spread his doubts to Cao Cao and asked Cao Cao and Chen Gong to kill together. This change completely changed the principle of Cao Cao's three-point orientation in the original Romance of the Three Kingdoms, as if Chen Gong had the motive of killing innocent people and said the language that should be preemptive. So I'm not going to watch this drama again, because its director has obviously changed the value orientation of China's classic Romance of the Three Kingdoms, and I know what the values and expression modes are in the following dozens of episodes.

People should re-recognize the literary value of China's three classic works! The author believes that in today's human world, the pinnacle of historical war literature belongs to the Romance of the Three Kingdoms; The pinnacle of life ethics love literature is A Dream of Red Mansions. The Journey to the West is the pinnacle of fantastic books. The philosophical, ethical, humanistic and other value connotations of these three Chinese classical literary masterpieces are probably much deeper than most people think. The author thinks that it will be difficult for human literature to surpass these three China classical literary works for a long time to come.

Let's take Luo Guanzhong's Romance of the Three Kingdoms as an example to illustrate this problem. As we all know, both Chinese and western traditional literature have their own set, that is, their own traditional and relatively fixed literary expression procedures. China's traditional literature is set as "emperors and princes, talented people and beautiful women, heroes and heroes"; In contrast, the cover of western traditional literature is "love between men and women, bloody war, justice conquers evil".

Both history and historical literature spread and express moral and ethical values, which is well known to ancient people in China. For example, Yang Xiong, a historian of the Western Han Dynasty, hit the nail on the head: "Excuse me, ancient times. Say, "Drum is morality, and it is collected by benevolence and righteousness, and the blood of the corpse is exhausted." (see the eye)

Liu Zhiji, a famous historian in Tang Dynasty, also agreed with Yang Xiong's judgment on the role of historiography. He said: "It is also the meaning of Spring and Autumn Annals to promote goodness outside." (see stone)

As we all know, in the real world, people need a standard to criticize everything. If there were no rules, there would be no Fiona Fang. So, what are the criteria for China ancients to judge history, historical figures and historical stories? To put it bluntly, it is "and; The word "health"! That is, no matter what historical figure you are, no matter what your motivation, language and behavior are, as long as you violate the two principles of peace, happiness and survival and development of the country and the broad masses of the people, then you are "reactionary" because the essence of natural heaven is that everything lives in harmony.

Then, in human society, who is the most defender of the above "harmony"; What about the principle of "health"? Ordinary people, of course! Ordinary people naturally love a peaceful and happy life, and no real ordinary people in the world will like wars and ideological struggles for power and interests! Therefore, as early as the Western Han Dynasty, historian Yang Xiong broke the principle of right and wrong in human history and said "everyone". Said:' born with wealth.' Sage? Say,' Righteousness. A "saint"? Say,' God. If you look at the sages, you will see everyone; Look at the saints, and you will see the saints; If you look at heaven and earth, you will see saints. There are three good things in the world: everyone is good at his own self, the sage is good at his body, and the sage is good at his teacher. There are three kinds of inspection in the world: people use home inspection, sages use state inspection, and sages use world inspection. "(see" the watchful eye ")

Yang Xiong, a historian of the Western Han Dynasty, believes that the values of saints and ordinary people are the same, and they all advocate the prosperity, peace and happiness of individuals, families, countries and even the world. In contrast, those "sages", that is, literati belonging to their own small interest groups, often regard the historical society and people as the "country (that is, the country and interest groups)" and "righteousness" they serve.

So, what kind of values is China's classic Romance of the Three Kingdoms? Although the author Luo Guanzhong is describing the history of war and the Romance of the Three Kingdoms, he has been praising the values of peace, happiness and people's survival and development, and resolutely opposing treachery and hegemony. Whether it is the real Cao Cao in history or the Cao Cao in folk oral historical legends, he is really a hegemonic figure who advocates military conquest, not a historical figure who advocates peaceful development and consultation. This is why Cao Cao has been portrayed as a white-faced adulterer on the stage of China drama since the Yuan Dynasty.

China's three classic works all have profound cultural connotations, not only telling people thrilling historical and war literature stories. Luo Guanzhong, for example, could not have written The Romance of the Three Kingdoms without a thorough study of the orthodoxy of China culture and the history of China. Similarly, Wu Cheng'en couldn't have had The Journey to the West if he hadn't made an in-depth study of the connotation of Taoism and Buddhism in China and the physical geography and folk customs in western China. By the same token, if Cao Xueqin didn't deeply study China's Confucianism, Buddhism and Taoism, especially China's theory of time and space and China's traditional family life mode, where could he write A Dream of Red Mansions?

China's literature is such a model. Shallow stories are hearsay stories in the streets and lanes, while profound stories are comprehensive works of China's philosophy, art and humanities. To put it bluntly, literature is like diet, with snacks, big meals and full tables of banquets. There are flies restaurants and magnificent restaurants. It is easy to engage in literature. Anyone who likes long speeches can do it by himself. But to reach the peak of literature, the author must be a philosopher, thinker, historian, artist, folklorist and other comprehensive figures.

To put it bluntly, literati and scholars are like opening a vegetable shop, a rice shop and repairing a building; Although scholars can open a very rich academic hall, in the final analysis, scholars are selling raw materials or building spiritual and cultural buildings. So far, there are only two spiritual and cultural buildings in all academic works in the history of China, one is the Book of Changes and the other is Taixuan. Other humanities and academic works cannot be said to be spiritual and cultural buildings. In the field of literature, you can also open various snack bars, but you should build something like Romance of the Three Kingdoms, A Dream of Red Mansions and The Journey to the West.

Working at peak hours is like opening a Chinese restaurant!

In fact, the author has always believed that you don't need to read too many books to understand the traditional culture of China. You only need to know Six Books, I Ching, Tai Xuan, Han Shu, Romance of the Three Kingdoms, Journey to the West and Dream of Red Mansions. Then, you can pack your backpack and walk half of China, especially in the west of China. Enough! Unfortunately, since ancient times, no one dares to say that he understands the Six Classics, and no one dares to say that he has gone through the western part of China.

Second, why does The Romance of the Three Kingdoms "respect Shu Han and demote Cao Wei"?

First of all, the belief in history and historical documents are not the same thing. However, because literature and historical stories are inextricably linked, history and historical literature are often confused, and many people will consciously or unconsciously regard historical literature as the historical story itself. In this way, someone is going to reverse his conviction for "white face Cao Cao". What is Cao Cao like?

Historical figures have their own Records of the Three Kingdoms as the basis, but the Romance of the Three Kingdoms in literary works mainly reflects the historical and cultural values of China people. This problem needs to be clearly distinguished by modern people.

China's classic Romance of the Three Kingdoms has a clear value of "respecting Shu Han and belittling Cao Wei", which is well known. However, I'm afraid not many people know why The Romance of the Three Kingdoms has the values of "respecting Shu Han and belittling Cao Wei"! This question is not that simple! The meaning is very old and profound!

Any great work is bound to have a direct relationship with the author's historical background and cultural mentality at that time, and so is The Romance of the Three Kingdoms. Luo Guanzhong (about birth and death 1300—— about 1400) is the Romance of the Three Kingdoms, which was written in the late Yuan Dynasty and early Ming Dynasty. In this historical period, not only the world was in chaos, but also because the Yuan Dynasty established by Mongols discriminated against Han people and Han culture. So how did China, where Luo Guanzhong lived, defend the cultural orthodoxy of Han civilization? In other words, The Romance of the Three Kingdoms is a book that seeks the roots and praises the cultural orthodoxy of Han civilization in China. For modern people, it is very important to understand the historical and cultural background of The Romance of the Three Kingdoms!

Luo Guanzhong is said to be from Shanxi, and some people say that he is from Jiangsu and Zhejiang. According to the records of Roche's genealogy and tombstone, his ancestors were from Chengdu, Sichuan. In fact, it doesn't matter where Luo Guanzhong is from. What is important is that the historical value in Luo Guanzhong's Romance of the Three Kingdoms is almost a copy of many thoughts in Zhu's school. In other words, if people today haven't read the Zhuzi school, it's hard for you to understand why Luo Guanzhong's Romance of the Three Kingdoms has the historical and ideological value of "respecting Shu Han and belittling Cao Wei"!

Because there are many comments on history, personnel and the Three Kingdoms in the genre, the author chooses a passage to illustrate Zhu and the students' discussion on the legitimacy of China civilization and culture in the Southern Song Dynasty:

Q: "Since the Han and Tang Dynasties, the theory of' orthodoxy' has not been pure orthodoxy, but is changing; For example, in Qin Dynasty, Western Jin Dynasty and Sui Dynasty, unified people were dishonest; For example, if you are in the Eastern Jin Dynasty, you are right and not unified. " Yue: "Why talk about land! Only when there is only one family in the world, all the cases of governors in prison are returned, which is orthodoxy. Right and wrong, let him go. How can we talk about it? There is no orthodoxy at first, and the latter one is the beginning of orthodoxy; Orthodoxy comes from the beginning, not the end, which is beyond orthodoxy. Orthodoxy, for example, was not realized until the initial emperor of Qin dynasty merged with the world. It was unorthodox at the beginning of Jin Dynasty, and it was orthodox after Taikang. There was no orthodoxy in the early Sui Dynasty, and it was only after Chen was destroyed. If the current dynasty went to Taizong and merged into Taiyuan, it would be orthodox. There are also times of disunity: for example, in the Three Kingdoms, the North and the South, and the Five Dynasties, the world was divided, and neither the monarch nor the minister could be orthodox. Yi Gang recorded: "There is no unification at this time. "A taste like a mirror outline, there are.

Theory of' disunity'. This book has not been revised today, and the gentleman behind it will take something from it. Wen Gong, as long as the chronological number is continuous, here, a book' Emperor' and a book' must be put together.

Collapse', while the rest of the book is' main' and the book is' heavy'. He is neither a courtier nor a historian, just as others stand and watch. Why are you like this? The only book here is Jiazi, and the following are the note numbers, such as Wei Nian, Shu Zhangwu Nian and Wu Qinglong Nian. "Ask again:"

Nan Xuan said that after the Han Dynasty, the title of Shu Han should be added. How's this? "Yue:" It's also worth it. He also believed that Shu Han was orthodox, such as the Eastern Jin Dynasty. "Q:" What about the Eastern Zhou Dynasty? " He said, "Zhou is the son of heaven. "

Q: "After the Tang Dynasty, many buffer regions became independent. Yi Gang recorded a saying:

"At the end of the Tang Dynasty, the emperor could not have his place, which is orthodox?" So what? "Yue:" The world was vast in the Tang Dynasty, and only a few towns in Hebei refused to accept it. "Yi Gang Record" cloud

Andrew said there could be no land! "Chun. Righteousness words.

Wen Gong Mirror is mainly based on Wei, so the book Prime Minister Kou was written by mistake. The outline of a work is mainly Shu. After all, the people of Schleswig-Holstein and Liu Cong were ministers of the rulers, so the Eastern Jin Dynasty came to King's Landing. After the Song Dynasty, the Wei Dynasty was peaceful and did not take the main side. The year number is only Jiazi. Ask the outline ideas. Yue: "The Lord is orthodox." Q: "Why does the Lord lie in orthodoxy?" Yue: "The Three Kingdoms should be regarded as the right, while the Duke Wen is the cloud. One month, Zhuge Liang invaded, and the crown and shoes were upside down. Why show our training? Because of this, I want to write a book. There are many revisions to this idea. If you write a book, there will be no less than a lot of words. However, I'm afraid I don't have enough energy and may not hear it. If you can't reach this level, you must burn it. " Daya.

Q: "How did Song Qiliang and Chen write?" Yue: "There has been disunity since ancient times. For example, after the demise of the Zhou Dynasty and before the Qin Emperor, there was naturally no unification. North and South are just books. " Ask again: "How to write in the Eastern Jin Dynasty?" Yue:

"How can Song and Qi compare with the Eastern Jin Dynasty!" Ask again: "How to write the annals of the Three Kingdoms?" Yue:

"Shu is right. After Shu's death, it was the Western Jin Dynasty in a few years. China also has the right to take Wei as the right. " He also asked, "Can the later Tang Dynasty succeed the Tang Dynasty?" Yue: "How to proceed!" Here.

The outline is in an unorthodox place, not a book, not a subject and an object. As there is no unified place, it is necessary to establish one. A good man who participates in the laws of history: if a powerful minister has a good life, many books regard someone as a gentleman. Ye Fan's book Cao Cao's Independence.

Gong Wei ". The outline also uses this example. Prescription. (Zhuzi Genre: A General Guide)

Zhu (1 130- 1200) was born in the last years of the Southern Song Dynasty, and lived in an era when the national power of the Song Dynasty was very weak, and the regimes of the northern minorities in China, such as Xixia, Liao, Jin and Mongolia, were very strong. The Southern Song Dynasty, which thought it represented China's orthodox civilization and culture, was in jeopardy, which made Zhu deliberately write a book. At that time, Zhu tried to correct the wrong view of history of Wen Gong (Sima Guang) and others, and tried to theoretically explore the orthodox origin of Han civilization and culture in China. The Collection of Zhuzi Customs is a collection of Zhu's conversations with students before his death. Its official publication was arranged by his students and admirers at 1270 after Zhu's death. Because Zhu once offended powerful people in his later years, his thoughts and works were labeled as "pseudo-learning", similar to what modern people call heresy. Therefore, many ideas he constructed in his later years and at the beginning of his death were not taken seriously. However, because the Jin Dynasty also respected Confucius and Mencius and other Han cultures at that time, Jin people generally worshipped Confucianism, and even Zhu himself was highly respected by officials and scholars of the Jin Dynasty. Therefore, after Zhu's death, Han Biaozhou, a senior official who impeached him, was punished. He was a student of Zhu and linked Zhu's relegation with Han Biaozhou. In this way, Song Ningzong avenged Zhu Xiping many years after Zhu's death, and Zhu was sealed again. 124 1 year, when students became more and more interested in Zhu's theory, they issued an imperial edict to announce the Zhubai Confucius Temple, which was the highest glory of the literati's reputation at that time. In this way, Zhu's status has greatly increased after his death. 1363, for the political needs of national unity, Zhu was chased as the king of Qi. In the Qing Dynasty, due to the political need of national ideological unity, Zhu was promoted to the top of the ten philosophers of Confucius Temple in Kangxi 5 1 year, and Zhu's position reached its peak in the Qing Dynasty.

Let's see clearly that Luo Guanzhong grew up in the historical era when Zhu's position and academic thought gradually improved. Of course, officials in the Yuan Dynasty promoted Zhu in order to make use of Zhu's ideological achievements of serving the monarch in his theory of philosophy. But what Luo Guanzhong, a folk scholar, saw was Zhu's theory about who was orthodox in China's Han civilization and culture, because in the Yuan Dynasty, it involved the important issue of the preservation of the species and clans of the Han nationality in China.

What is the "orthodox" problem? If we say that this problem has been raised as early as the Tang Dynasty, even in the Southern and Northern Dynasties. Even this orthodox question about China's civilization and culture has become a major concern of China literati since the Northern and Southern Dynasties.

During the Northern and Southern Dynasties, the Buddhist culture in the Western Regions moved eastward, forcing the local culture in China to give way. Therefore, in the Southern and Northern Dynasties for more than 300 years, there has been a dispute between Taoism and Buddhism in China's ideological and cultural field, that is, there is a debate about whether to turn Laozi into Hu or Buddhism. This argument lasted until the late Tang Dynasty, and the famous Tang Dynasty Han Yu's "Persuading Buddha's Bone Table" was a continuation of such an event. The historical story of Yan Huan, a doctor of imperial academy in Southern Qi Dynasty, also expressed this ideological and cultural conflict of the literati at that time. His record said: "Huan A: The case Taoist scriptures were written in the Western Zhou Dynasty, and the Buddhist scriptures were written in the Eastern Han Dynasty. It is over 800 years old and has been hung up for dozens of generations. If we say that although the situation has been long, it is Lu Shang who stole Qi and Liu Ji who stole Wang Mang's Han Dynasty. Through the clouds, the heroic spirit is strong, but it is slightly evil. It takes a long time to change the customs, and the law is different from that of China, and they are all squatting. Therefore, the Duke of Zhou banned the former, while Zhong Ni banned the latter. Ship to Sichuan, car to land. Buddha originated in Rong, so isn't Rong custom rewarded with evil? Tao is from China. Isn't it Chinese-style good and evil? Nowadays, the wind in China has changed, and the evil is like Rong Di, and the Buddha breaks it and is good. Buddhism and Taoism are really expensive, and the industry can follow; Let the vulgar be humble, so the appearance can be discarded. Today's Chinese women, with a strong national character, are all exposed to foreign rituals, and people in the clouds are all Hu people. The state-owned old system cannot be changed. " ("Southern Shu Qi Gao Yi Chuan Gu Huan")

Therefore, as early as the Northern and Southern Dynasties, many China scholars believed that China could accept foreign Buddhist culture, but China people should still maintain their own cultural traditions and stick to their own national customs, otherwise, China people would have the problem of national subjugation. Thus, in this debate about who is the cultural orthodoxy of the Han civilization in China, there has been a big problem of protecting the Chinese nation, country and species.

After the founding of the People's Republic of China in the Song Dynasty, the famous "Shu-Luo Party Struggle" took place in1080-100. The so-called "Shu-Luo Party Struggle" is a conflict of opposites between Shu Party headed by Su Dongpo and Luo Party headed by Cheng Yi due to their different academic ideas. Strictly speaking, this party struggle is represented by orthodoxy, and Su Dongpo, who has always been gentle, opposes the orthodoxy of Cheng Yi and others. Such a "struggle between Shu and Luo" will naturally involve some historical values. Su Dongpo agrees with many viewpoints of his teacher Ouyang Xiu, and many of his historical views conflict with those of Cheng Yi. For example, Su Shi believes that "the first emperor and (Han nationality) generally hated Qin Shihuang. At the same time, Su Shi opposed people's admiration for the orthodox cultural civilization of Shu and Han since the Three Kingdoms, and praised Cao Wei who unified China. He even spoke highly of Wang Mang who boldly carried out populist reforms. In other words, Su Shi often spoke highly of some "usurpers" in history. Obviously, this is related to Su Dongpo's personal lack of in-depth history education. Su Shi believes: "Orthodox people are just as famous as they are. Fame is not good for people, and then it is light. Name is light and then heavy. I wanted to emphasize the reality of the world, so I began to despise orthodoxy. " (Three Theories of Post-orthodoxy)

In Cheng Yi's view, Su Shi's view of judging the right and wrong of characters and historical orthodoxy by historical achievements is a rebellious opinion. Cheng Yi once said angrily: "Shu's ambition is to revive the Han Dynasty, but it is also right! ..... the three cardinal principles are not correct, and there is no father and son. " (suicide note volume 18)

Cheng Yi had always accused Tang Taizong of being too civilized and not promoting Hu Feng. The two men often clashed in such views on talents and history. It can be seen that the dispute between Shu and Luo factions is indeed incompatible in major historical views, and this diametrically opposite historical view is also difficult to reconcile.

Su Dongpo's "orthodoxy" theory is very clear, that is, whoever unifies the world is orthodox. This view obviously came from his teacher Ouyang Xiu and even the historian Sima Guang at that time. For example, Su Dongpo said, "Honest people are so unfair in the world, while unified people are so different in the world." (Post-orthodoxy) To sum up, in the 400 years of the Han Dynasty, even at the end of the Eastern Han Dynasty, Cao Cao became a powerful minister. When the Wei Palace was established in Xuchang, Henan Province, Xun Yue and other cultural figures clearly expressed their views on the origin of Han civilization and culture through their own works. According to Xun Yue and others, the origin of Han civilization and culture in China came from Fuxi, Zhuan Xu, Xia, Zhou and Qin Daotong, not today's Henan Province. That is to say, by the Han Dynasty, the intellectuals in China had understood that there were indeed two cultural plates in China's unified country, one was the Xia, Zhou and Qin Daoism in the west, and the other was the Yin, Shang and Daoism in the northeast. Although the Han civilization also acknowledged that the culture of Yin and Shang was a part of Chinese civilization, from the perspective of the orthodoxy of Han culture, people at that time recognized that the western civilization in China was the orthodox civilization in China.