Self-Realization (Classical Confucianism and Taoism in the Mirror of Sino-Western Interaction)

Author: (USA)
Publisher:
Publish Date: 2006-07-01
Features: The central government's measure was to replace the feudal lords with relatives of the imperial family. This measure was implemented quickly, but it was not effective. In 196 BC, nine of the ten feudal states were controlled by imperial relatives. However, the imperial family's ambition for the throne prevented the stability the central government had hoped for, and loyalty to the center remained weak in the regions. More seriously, separatism began to rise. To reduce the threat of rebellion, the central government needed further measures. Over the following decades, the Han Dynasty adopted corresponding strategies, consciously reducing the size and power of the feudal states and gradually shrinking them under various pretexts, finally turning them into military territories controlled by the dynasty. In fact, in 154 BC—more than a decade after Liu An became the Prince of Huainan—seven feudal lords jointly launched the "Rebellion of the Seven States" against the central government. The rebellion was eventually suppressed and accelerated the centralization of power in the court. It was under these circumstances that Liu An ruled his feudal state of Huainan. At that time, the power of the feudal lords was gradually weakening, and the political situation where feudal lords dominated regions, as seen in the early Western Han Dynasty, no longer existed. The shadow of the central government's impending annexation always loomed over Liu An. In this mood, he exercised the rights and responsibilities expected of a feudal lord. Therefore, the Huainanzi, as a gift to Emperor Wu of Han, embodies a personal tragedy. When Emperor Wu ascended the throne, Liu An was the young emperor's respected uncle. As a model of erudition, Liu An was widely respected by the imperial family and the intellectual circles of the time. The Training of the Original Way is primarily philosophical. In a broader sense, the theme of the entire Huainanzi can also be considered philosophical. This philosophy advocates inclusivity. This inclusivity holds that under the rational rule of wise leadership, all individuals can come together as a whole and achieve a vibrant harmony. This undoubtedly affirms the contribution of the individual to the whole. Practically speaking, The Training of the Original Way is also an expression of this diverse viewpoint at the political level. Although the Huainanzi is generally considered moderate, The Training of the Original Way powerfully and subtly opposes the political centralism, expansionism, and unconditional assimilationism that dominated the court during the first centuries of the Han Dynasty's establishment. When we look back in history, at the intellectual level, Liu An's local court can be seen as a pluralistic feudal "utopia." Here, shamanism and Daoist culture were highly valued, which contradicted the trend of Confucianism gradually becoming the dominant ideology across China. Under the increasing influence of scholars such as Jia Yi (200–69 BC), Chao Cuo (around 154 BC), and Dong Zhongshu (179–104 BC), Confucianism gradually became the central ideology. Although Jia Yi, particularly Chao Cuo, are difficult to be considered full proponents of Confucian values, their views on the throne, which symbolizes imperial authority, and their advocacy for weakening the power of feudal lords, served the political interests of centralization. In fact, it was their advocacy of this.