? Confucian classics in the Han Dynasty influenced the development of traditional Chinese medicine

The ancient books of Chinese medicine, especially Neijing, have also experienced changes in writing during the Qin and Han Dynasties. In theory, they also talk about Yin-Yang and Five Elements as the Confucian classics in the Han Dynasty. Dong Zhongshu was the first Confucian to express the five elements, emphasizing "the unity of man and nature" and conforming to the laws of nature. Traditional Chinese medicine also attaches great importance to the idea of "harmony between man and nature", which is embodied in the theory of "correspondence between man and nature" in Huangdi Neijing.

the theory of "monarch, minister and assistant" is also the most obvious embodiment of feudal hierarchy in traditional Chinese medicine, which embodies the Confucian thought's admiration for feudal hierarchy and obviously has the Confucian emphasis on order.

the origin and classification of Confucian classics

Confucian classics originated in the western Han dynasty. Because Qin Shihuang adopted Li Si's suggestion to burn books and bury Confucianism, he concentrated the national books and academics in Xianyang City. After Qin's death, Xiang Yu burned Xianyang, causing a large number of pre-Qin classics to disappear on the historical stage. Except for the Book of Changes, the Six Classics were not spared. At the beginning of the Han Dynasty, the great-grandfather Liu Bang did not attach importance to these Confucian classics. From the "Wenjing" period, a large number of books were donated and ancient books were collected. Some elderly Dr. Qin and other Confucian scholars either recited the burned classics orally, or took out the ancient books that were hidden in the Qin Dynasty and handed them down to generations.

The essence of the prosperity of Confucian classics is to conform to the feudal rule, and it developed particularly brilliantly in the period of Emperor Wu of the Han Dynasty, because the status of Confucian scholars shows that the rulers respected Confucianism. Gong Sunhong was a Confucian scholar who was born as a prison official. In order to advocate Confucianism, Emperor Wu of the Han Dynasty promoted him to the position of Prime Minister in 124 BC, and made him the Hou of Pingjin. Before GongSunHong, all the prime ministers were aristocrats, and GongSunHong was born in poverty, so he had to pay homage to the marquis. Therefore, the study of Ram became the most fashionable academic. All scholars and officials must study Confucian classics before they can be appointed or promoted, and the exclusive position of Confucianism has been further consolidated.

Confucian classics can be divided into ancient and modern

Confucian classics in Han dynasty are divided into ancient classics and modern classics. Among them, the Confucian classics books collected from some elderly Dr. Qin and Confucian scholars during the "Wenjing" period produced different schools because of the different writing, biography and interpretation systems, but their versions were basically the same, and later they were collectively referred to as Jinwenjing. The characteristics of Confucian classics in modern literature are to explain Confucius' thoughts in a subtle way and to inherit and carry forward Confucianism.

The classics on which the study of ancient Chinese classics is based are generally ancient books discovered among the people after the mid-Western Han Dynasty. Because they were written in ancient Chinese characters before the Warring States Period, they are called ancient Chinese classics. In the last years of Emperor Jing of Han Dynasty, King Lu Gong built a palace and destroyed Confucius' house, and found a number of classics from the old house wall. During the reign of Emperor Wu of the Han Dynasty, Liu De, the king of Hejian, collected a large number of classical documents from the people, the most important of which was Zhou Guan, all of which were included in the secret house (the official royal library); When Emperor Xuandi of the Han Dynasty was proclaimed, there was another woman's bad old house in Hanoi, and several pieces of Shangshu were won. These unearthed documents are all written in the ancient scripts of the Warring States period. Compared with the popular Five Classics, they are not only different in number of articles and words, but also quite different in content, so they are collectively referred to as ancient classics from now on.

In the process of studying, scholars formed two schools of thought, and after arguing, infiltrating and integrating with each other, they initially realized the unity of Confucian classics. The Han Dynasty was the most prosperous period for the development of Confucian Classics. In this process, Confucian scholars expounded the development process of Confucian Classics, which made the thoughts of Confucian Classics deeply penetrate into ordinary people.

The change of Confucian classics and the change of Confucian classics

It is a process in which Confucian scholars constantly explain and annotate Confucian classics, so with the development of the times, Confucian classics also undergo a process of continuous development and change. Confucian classics originated from the six classics, Poetry, Book, Rite, Book of Changes, Music and Spring and Autumn Annals, compiled by Confucius. As the earliest achievement of Confucian classics, Six Classics is also the earliest model for the study of Confucian classics. In the early years of the Western Han Dynasty, Yue was lost, and Confucian classics remained, such as Poetry, Shu, Li, Yi and Chunqiu, so it was called the Five Classics of the Western Han Dynasty. In the Eastern Han Dynasty, apart from the above five classics, why did the other two classics always have different lawsuits? According to Wang Guowei's Examination of Dr. Han and Wei, it should be Xiao Jing and The Analects of Confucius.

the Han and Tang dynasties were the most prosperous times in China's history, which also provided good soil and environment for the development of Confucian classics. Beginning in the Tang Dynasty, the Confucian classics divided the Rites in the Five Classics into Yili, Zhouli and Liji, and the Spring and Autumn Annals were divided into Zuozhuan, Gongyangzhuan and Guliangzhuan, forming the Nine Classics of Tang Dynasty.

When Tang Wenzong was an adult, Confucian classics added Erya, Analects of Confucius and Filial Piety to the Nine Classics and carved them into stone classics, thus forming the Twelve Classics. In the Northern Song Dynasty, it inherited the nine classics of the Tang Dynasty, but the status of Mencius rose. After moving to the south, the position of Mencius has been unshakable, and it has been upgraded to a classic. Together with the Kaichengshi Classic, it has become thirteen classics, which is called the Thirteen Classics of the Song Dynasty.

The peak of the development of Confucian Classics and the final framework of Confucian Classics are "Four Books and Five Classics", which was established by Zhu Xi, and the "Four Books" were added to the Five Classics. With the prosperity of Zhu Xi's studies, it became the most famous way to compile Confucian classics, laying a good foundation for the development of later generations.

everyone in Confucian classics has an influence on the development of Confucian classics

The development of a learning needs the thinking and promotion of representative figures, and the development of Confucian classics is formally promoted by the great scholar Dong Zhongshu before it embarks on the correct development track. Confucianism after Confucius and before Dong Zhongshu is the primitive Confucianism called Pu Xue by the Han people. Its characteristics are: on the one hand, it is still rigidly adhered to the residual landlord system, which cannot fully meet the needs of the new landlord rule; On the other hand, Confucianism is still one of various schools of thought, which cannot be absorbed and unified into Confucianism.

when dong Zhongshu was born in emperor jingdi and emperor wudi of the Han dynasty, the conditions for political unification and academic unification in the western Han dynasty were ripe. Confucianism was processed by Dong Zhongshu, so it got rid of the primitive stage and became the Confucian classics of the Western Han Dynasty, which was full of yin and yang and five elements and was completely suitable for the landlord's rule. Some Han Confucians regard Dong Zhongshu as the successor of Confucius, because he created the Confucian classics. Dong Zhongshu put forward many influential suggestions according to his philosophical views. Most of these suggestions were adopted and implemented by Emperor Wu of the Han Dynasty.

Dong Zhongshu's main viewpoints are as follows: First, "great unification". Dong Zhongshu believes that Confucius took unification as the primary event when compiling the Spring and Autumn Annals, because it is the common way of heaven and earth and the universal meaning of ancient and modern times. Now the bachelor's students hold different opinions, the court cannot be unified, the legal system has changed repeatedly, and the subjects don't know what to do. All doctrines that do not belong to the Six Classics and are incompatible with Confucius should be discarded and never used, and Confucianism should be used exclusively. In fact, this conforms to the needs of feudal autocratic rule and caters to the feudal rulers' pursuit of the supremacy of imperial power.

the second is "modernization". The early Han dynasty basically followed the system of the Qin dynasty, so it was called "Han inherited the Qin system" and the county system was excellent. However, Qin's legalist politics and punishment were miserable, so Dong Zhongshu advocated more changes and demanded that benevolence should be used instead of severe punishment, that is, Confucianism should be used instead of legalism.

once again, it is "pushing yin and yang to make disasters different". In backward society, divination is often a guide to people's actions. Dong Zhongshu took the astronomical disasters recorded in the Spring and Autumn Annals and extensively attached them, which made the study of Ram thoroughly yin-yang and five elements. Since Dong Zhongshu opened this road, all the scribes outside Ram's home thought it was the most timely road, adding a lot of superstitious elements to Confucian classics in order to gain the trust of the court. The yin-yang and five elements of Confucian classics have become the basic characteristics of Confucian classics in the western Han dynasty.

in addition, there is "prison break". Confucianism's talk about the rule of virtue has always been opposed to the legalist school's study of the name of punishment. According to the Spring and Autumn Annals, Dong Zhongshu decided many difficult jails, and Confucianism and France merged. His verdict was collected into sixteen articles, which were circulated for a long time, and it was quoted by some people in the Eastern Jin Dynasty to defend their unjust imprisonment.

The influence of Confucian Classics in the Han Dynasty on Chinese medicine

The inheritance of Confucian Classics is closely related to China's academic vein. Since Confucius deleted and revised the Six Classics, Confucian Classics has experienced a special historical change period connecting the Qin and Han Dynasties, and has evolved into two schools of Confucian Classics with different styles: modern Confucian Classics and ancient Confucian Classics. Once the dispute between these two schools of Confucian classics began, it broke out and could not be closed, and it has continued since the Han Dynasty.

Mr. Zhang Taiyan once said, "If you talk about Chinese studies but don't know the factions, you will feel at a loss. The ancient books of Chinese medicine, especially Neijing, also experienced the changes of characters during the Qin and Han Dynasties. In theory, they also talked about Yin and Yang and the five elements as the Confucian classics in the Han Dynasty. Under the background that Confucian classics dominated the traditional academic core of China for more than 2, years, today's ancient classics have had an important impact on the inheritance of Chinese medicine.

the relationship between the establishment of the status of Chinese medical classics and Confucian classics

During the reign of Emperor Wu of Han Dynasty, hundreds of schools were ousted, and Confucianism became the dominant ideology of feudalism for more than 2, years. The admiration for Confucianism is mainly reflected by the admiration and annotation of Confucian classics. From the six classics compiled by Confucius, to the five classics in the Western Han Dynasty and the seven classics in the Eastern Han Dynasty, to the four books and five classics established in the Song Dynasty, the study of Confucian classics has been constantly developing and changing. Although it has changed in quantity, the main content is still Confucian classics.

under the influence of Confucian classics, Chinese medicine also highly values ancient books. Huangdi Neijing, a classic of traditional Chinese medicine, is similar to the Five Classics in Confucian Classics and enjoys supreme status. A sage in the field of traditional Chinese medicine once said, "If you don't read medical classics, it will become a flat warehouse, and eventually it will be the flow of technology. Cai Luxian also said: "There are classics in medical books, and there are also six classics in Confucianism. Therefore, the Six Classics says, "Differentiate between chaos and rise and fall. The reason why medical classics are so well-known for their scholarship is "

The inheritance mode of Confucian classics affects the inheritance of Chinese medical classics

Confucian classics emphasize that annotations can't be broken, sparse annotations can't be broken, and they stick to the family law and stick to the imitation law, forming the value orientation of keeping faith and being good at the ancient times, and keeping words will be called Yao and Shun. Although Dong Zhongshu's Spring and Autumn Stories is self-contained, it does not break through the values established by Confucianism. Zhu Xi's Notes on Four Books, Chapters and Sentences is also an annotation of Confucian classics and a continuation of Confucian ideas.

Huangdi Neijing, a classic of traditional Chinese medicine, is similar to the Five Classics in Confucian Classics and enjoys supreme status. Traditional Chinese medicine has been annotated in the past dynasties, and Huangdi Neijing, a classic of traditional Chinese medicine, marks the rise of China medicine from empirical medicine to a new stage of theoretical medicine.

Difficult Classics is the first book to explain the difficulties and gist of Huangdi Neijing. Treatise on Febrile Diseases is an annotation to Treatise on Febrile Diseases. Lei Jing, written by Zhang Jingyue, a famous doctor in Ming Dynasty, is a comprehensive study of Huangdi's internal classic. After clinical practice, physicians in past dynasties put forward their own theories, or formed their own schools, but the core can not be separated from the classics such as Huangdi Neijing.

In the Spring and Autumn Period and the Warring States Period, there were three schools of Chinese medicine: acupuncture, medication and pulse-re-cutting. The Western Han Dynasty has merged into two major factions: medical classics and classical prescriptions. In the Jin and Yuan Dynasties, there were four great physicians, namely Liu Wansu, Li Dongyuan, Zhang Zihe and Zhu Danxi. Liu Wansu founded fiery theory; Li Dongyuan studied under Zhang Yuansu, who was responsible for invigorating the spleen, and wrote Spleen and Stomach Theory. Zhang Zihe argued the law of evil and focused on it; Zhu Danxi founded the school of nourishing yin by writing "Theory of Excess of Yang and Deficiency of Yin" and "Theory of Mutual Fire".

the role of Confucian classics in promoting the theoretical paradigm of traditional Chinese medicine

the concept of harmony between man and nature

the values advocated by Confucianism can also find obvious marks in traditional Chinese medicine. On the one hand, Dong Zhongshu's new interpretation of Confucianism is to conform to feudal autocratic rule, advocate "divine right of monarch" and publicize the supremacy of imperial power, which is highly praised by Emperor Wu of the Han Dynasty; On the other hand, the integration of neo-Confucianism into various thoughts includes the integration of Taoist thoughts. Dong Zhongshu was the first Confucian to express the five elements, emphasizing "the unity of heaven and man" and conforming to the laws of nature.

Chinese medicine also places great emphasis on the idea of "harmony between man and nature", and Huangdi Neijing advocates "harmony between man and nature", which is embodied in the theory of "correspondence between man and nature". Neijing repeatedly emphasizes that man "corresponds to heaven and earth, and is in harmony with the four seasons, and participates in heaven and earth" (Lingshu Pricking the True Evil), "Man and heaven are also related" (Lingshu Nianlu, Lingshu Jingshui), and "is as one with heaven and earth" (Su Wen, pulse to be subtle). It is believed that "heaven", as an objective existence independent of people's spiritual consciousness, and "people" as a subject with spiritual consciousness have a unified origin, attribute, structure and law.

Therefore, the concept of harmony between man and nature in Neijing is the expression of the concept of heaven. The theory of "correspondence between heaven and man" in Neijing can be discussed from two aspects: first, from the perspective of the nature and phenomena of the big ecological environment, that is, heaven and earth (the big universe)