The first characteristic of Taoist thought in pre-Qin dynasty is to oppose the suppression of desire and advocate the guidance of lust. On the same point of Taoist rebirth and respect for life, Qin Taoism raised the question of how people treat lust. Lu Chunqiu School wrote "Lust and Desire", saying: "People are born with lust and lust, and desire and affection." Think that in the face of lust, there is no need to avoid; Nor does it agree with the view of "less desire", but emphasizes that "all six desires are suitable" (Guisheng). This kind of thought is different from the attitude of primitive Confucianism and Taoism to restrain lust blindly, which is quite helpful to the development of personality. On the two major issues of governing the country, although Taoism in Qin Dynasty took governing the country and leveling the world as its main purpose, it emphasized that governing the country was the first and the foundation. Therefore, when we open the book "Twelve Chapters of Lu", we list Benson's articles, emphasizing self, attaching importance to life, putting lust first, emphasizing the way of governing the body, and emphasizing that "everything must be self-centered." Qin Taoism inherited Zhuangzi's emphasis on individual life and put forward the theory of "attaching importance to life". It is the common ground of Taoist schools that "valuing life" and "valuing oneself" should be cultivated in form and spirit. Therefore, the Taoist school of Qin also stresses the way of keeping in good health, that is, the diet will be appropriate, the essence will flow, and the spirit will be good, thus prolonging life ("all"). People live in the world, "I don't want to live long." The way of "long life and long knowledge" should be "harmony with God" (native) and "peace of mind" (valuing oneself). This is also the similarity of Taoist school, but "harmony" must be "natural" first, and naturally needs the guidance of lust. On the basis of this humanity, the characteristics of Qin Taoism are highlighted. First of all, Qin Taoism affirmed that lust is innate, and thought that "the ears desire five, the eyes desire five, the mouth desires five, and the feelings are also." Laozi said, "Five colors make people blind, five tones make people deaf and five flavors make people cool" (Chapter 12). In this way, what I want is "lack of desire", which affects Zhuang and Meng. Qin Taoism believes that it is human nature that the eyes and ears want to be five tones and five colors; Whether sacred or ordinary, secular desires are the same for all people. Qin Daoism vividly illustrates the different functions of lust shun and reverse: "Wu Huo disease leads to cow's tail, and cow is not feasible, but reverse." Let five feet lead the wood to roll, and the cow is arrogant and smooth. "This vivid example tells people not to go against their wishes." Let people who are uncomfortable in life want it; So saints must first get what they want. "In this way, Qin Taoism first reminded us to face up to the legitimacy of lust, and put forward the idea of" appropriate desire "from the perspective of obeying lust. In "Returning to Life", Qin Taoists further put forward the idea of "six desires are appropriate": they quoted Hua Zi as saying: "Life is the top, life is the bottom, death is the top, life is the bottom, and life is the force. And gave a new explanation to Zi Huazi's words: "The so-called respect for life means respect for all of life. The so-called life, six desires are suitable. The so-called loser, six desires get his share. ..... The so-called forced life, six desires are not suitable, ... So forced life is immortal. "These words are said in people's hearts, which is more reasonable than the teachings of the original Confucian self-denial and expressionless saints. Everyone has desires and wants to follow them. However, Qin Taoism did not go to the road of indulgence. On the one hand, they remind us to face up to the need and legitimacy of desire, and at the same time, they put forward the idea of "appropriate desire" from the perspective of obeying desire. " Desire for love, love is restrained ",and the article Lust thinks that the movement of lust must be born by yourself, and that" you get your love from your vividness "and" you get your love "are similar to what Zhuangzi later learned ("let your life have love "and" reach your life with love "). We read Taoist books and Confucian books of past dynasties. We are heartless and heartless, and even have the voice of sexual prohibition, which is quite depressing, and the thought of Qin Taoism is quite helpful to the publicity of personality. ———————————————— (1) Mencius also emphasized "small desires" (see "Mencius with all his heart"), which may be directly derived from Laozi or indirectly from Jixia. (2) Lu's article "For Desire" says: "Good people can make people want endlessly", but they are also wary: "The way to make people want cannot be ignored. "I believe that desire is the right way, and we should' judge by sex and act by desire', that is, we should satisfy our desires cautiously according to human nature.

Second, take the initiative to say that the second feature of Qin Taoist thought is to emphasize the movement of life. Advocating emptiness and quietness is one of the important symbols of Taoism, but Taoism put forward this initiative in the process of dynamic and static interaction. Laozi believes that everything is relative, such as whether there is mutual existence, whether there is virtual reality, and whether there is a dynamic-static relationship. As a pair of philosophical categories, "dynamic" and "static", like "you" and "you", have become important concepts in the whole history of China's philosophy. Most people know that Laozi is in charge of quietness (such as "quietness is a manic king"), but ignoring him is based on the premise of both static and dynamic. For example, chapter 15 of Laozi says, "Who can be quiet?" Who can be calm and energetic? "This famous saying means that moving is extremely quiet and moving is extremely quiet, which is the best explanation for the coexistence of static and dynamic. Laozi's emphasis on "motion" is often ignored. For example, he thinks that Tao is constantly moving ("the movement against Tao" and "bypassing without danger"), and he says that heaven and earth are "empty and unyielding, moving out of position", all of which illustrate the importance of "movement". But in any case, Lao Tzu's main silence has been deeply rooted in people's hearts and has the most important influence on future generations. Qin Daoism, with its vigorous vitality, put forward the first theory in Laozi's thought of "combination of motion and static". They show from the flow and convergence of essence. Essence is the source of all life, and the flow and convergence of essence make all life glow. The article "Quan" said: "The collection of essence is also necessary. It is popular with birds' feathers, animals, pearls and jade, lush trees and bright saints. Essence comes because of lightness, because of action, because of beauty, because of length and because of wisdom. "Here, we have inherited the essential theory of" indoor work ",but we have gone beyond Xiaomi to ponder the main purpose of collecting qi, and demonstrated the movement of life with the constant movement of qi:" Running water does not rot, and relatives do not chew. "Qi, too. If the shape does not move, the essence will not flow, and if the essence does not flow, it will be depressed. " Qin Daoism, starting from the "removal" of objective things, says that life needs to keep its strength in motion and play its creative function in motion. Dayu discusses the appropriateness of national politics and public opinion based on the smooth operation of human life. Stagnation of essence breeds evil spirits, and so do natural phenomena. As the saying goes, "stagnant water leads to pollution, stagnant trees lead to moths, and stagnant grass leads to astringency." There is also a stagnant saying in national politics: "If the people want less, the country will be depressed." The solution to the political depression lies in opening the way and asking the people to "speak out and solve the depression". This is the implication that the theory initiated by Taoism in pre-Qin extended to the real political level.

Third, the worship of music-Tao Le Yi Xin.

The third characteristic of Taoist thought in pre-Qin Dynasty is to advocate music education. In the field of ritual and music culture, Qin Taoism broke through the limitations of primitive Taoism and opened up a broad garden. Laozi and Zhuangzi adopted a subtle "silent education" on rites and music; Laozi's view of music has its dialectical point of view. On the one hand, it directly insults Chen Qi; on the other hand, it has profound implications. However, most commentators only pay attention to the former and ignore the latter. Laozi said that "five tones make people deaf". This is widely quoted, but his other words like "good voice, good voice" are rarely mentioned. On the other hand, the pre-Qin Taoism expanded and promoted the positive significance of Laozi's music theory. For example, Lao Tzu said: "Sound and sound are in harmony" (Chapter 2), and said: "Pleasure and bait, guests stop. The export of Tao is tasteless, and it is not enough to see and listen "(Chapter 35). Taoism in Qin Dynasty was promoted from the "loudness" and "lack of listening" of Laozi to Taoist music theory, which introduced Laozi's "harmony of sound" into the educational function of music. Musically, the Qin Taoist School includes Dayue, Xiaoyue, Yiyin, Gu Yue, Melody, Chuyin and Fingering the Moon, among which Dayue is its masterpiece. Most scholars regard Da Le and other musical works as Confucian works. However, Mr. Chen Qiyou thinks that these musical theories are "the words of musicians" rather than Confucian works. Because "Confucianism attaches importance to music because of its practicality" rather than its theoretical nature. In fact, as long as we read the original, we can see at a glance that Da Le belongs to Taoism in content. —————————————————————————————————————————————————————————————— The extravagance of rulers will arouse people's antipathy, such as Jie and Zhou died of extravagance, and Song, Qi and Chu died of extravagance, which is a historical lesson. The content of this article also conforms to the purport of Confucianism. Ancient Music discusses the origin of music and dance from the Three Emperors and Five Emperors to the Yin and Zhou Dynasties. This paper traces and inherits the history and gives the general meaning of yin and yang. Yin Chu discussed the causes of various tones in ancient times. The above article is the exploration of Qin Taoism on the history of music culture. Rhythm, that is, the theory of coexistence of speech and rhyme, belongs to the theory of Qin Taoism absorbing musicians. (3) See the annotation (1) in Lu Chunqiu. Mr. Chyi Yu thinks that melodies and other articles are pleasing words, not Confucian works, and are preferable. However, he also believes that they belong to the "Yin and Yang family". When Mr. Qi You identified his school attribute in Lu, he often classified Taoist works into the category of Yin and Yang schools, just as Mou Suo criticized: "Mr. Chen generalizes Yin and Yang schools" (the debate on Taoist theory in Lu Chunqiu).

"Da Le" first discusses the origin of music, saying that music was born in bars and originated in the first year. And Shen said: "The first instrument gives two instruments, and the second instrument gives yin and yang. The change of yin and yang, once up and down, becomes a chapter. Chaos and chaos, division is unity, and unity is division. This means that the sky will always be the wheel of heaven and earth, and it will start again in the end, and it will turn around in the extreme. " Here, on the one hand, the tracing sound originated from Taiyi; On the other hand, it leads to the Taoist theory of "Heaven and Surrounding". Therefore, Da Le said: "Everything was created in the One, and turned into Yin and Yang. Buds began to shake and chill. There is something (empty) in the body, and it is silent. The sound is not harmonious, because it is comfortable. " Happiness depends on a person's mentality and behavior, which is reiterated in the article Yi Sheng ("Happiness lies in harmony with mentality, and harmony with heart lies in proper behavior"). Tracing back to the source, Da Le promoted music to the realm of harmony with heaven and earth ("Where music is the sum of heaven and earth, the sound of Yin and Yang is also"). Both Lao Xue and Huang Lao Mo don't like to rely on heaven to understand personnel, and their exposition of Tao or the way of heaven and earth is aimed at advocating human nature. The same is true of Huang Lao's exposition of music. Therefore, after discussing that music is based on the etheric one and is the same as the yin and yang of heaven and earth, I immediately declared that I would use "Da Le" to govern the country and "achieve great things". "Da Le" means the joy of the One, that is, the joy of the Tao. "Da Le" and "Yi Yin" are two representative works of Qin Taoist music theory, one emphasizes style and the other emphasizes application. "Appropriate voice" should preach that "music is related to politics", and using music to govern the body will make the mind and behavior fit, and the heart and behavior will win, which will be conducive to governing the country. The theory of "the first king must discuss religion according to his pleasure" and "willing to discuss religion" is also the place where Qin Taoism connects Confucianism and Taoism. ————————————————————————————————————————————— The idea of "Surrounding the Zhou by Heaven" originated from Laozi, such as "moving against the Tao" and "bypassing without danger", and the simplified version of Laozi in Guodian has more "heaven". Heaven prevailed in the Zhou Dynasty and Taoism in the Warring States Period. For example, Mawangdui's silk book The Four Classics of the Yellow Emperor says that the Zhou Dynasty was recorded in heaven (The Ten Classics: The Dispute of Surnames), and the movement of the Zhou Dynasty was recorded in heaven. Heaven is not far away, in and out "("Four Classics ")," extreme opposition is the nature of heaven. " (on Confucian classics) and so on. And "Lu's Spring and Autumn Annals" and "Huan Dao" here both refer to the wheel of heaven and earth and belong to the Taoist theory of heaven and week. (2) Most scholars don't know that Taoism is entrusted with justice, and its original intention is humanity. When discussing the difference between Confucianism and Taoism, ordinary scholars often think that Confucianism values personnel and Taoism prefers heaven; Split the relationship between heaven and man in Taoism and mistakenly think that Taoism does not attach importance to human nature.

Fourth, the sense of history and culture: the use and exertion of classical culture.

The fourth characteristic of pre-Qin Taoist thought is a strong sense of history and culture. Among all the schools of Taoism, the Taoist thought of Qin Dynasty is unique. They not only created an unprecedented new world in philosophy, but also had their own characteristics in language style and personality style. The Huang family is obviously not as creative as Laozi and Zhuangzi in ideological connotation. Like Confucius and Mencius, describe what you have done. No matter whether it is Qi Dao or Qin Dao, their ancestors all described Lao Zi, but they all mastered the spirit of the times and assisted etiquette into Taoism, thus opening up a broad ethical space and legal field for Lao Xue. Their specialty is tolerance and generosity. The quotations of Huang Laodao's family have their own works, that is, drawing on the strengths of a hundred schools of thought in narration, which is what modern people call "creative transformation", and at the same time showing their precious sense of history and culture in narration, which is particularly obvious in the works of Qin Taoism. Taoism in the Qi Dynasty advocated poetry, ceremony and music. For example, Guanzi infield said, "Be angry, be happy, be happy." However, the existing literature does not reflect the specific situation. Supported by a special standpoint and vision, Lu's Spring and Autumn Annals shows that Qin Taoism not only has a historical consciousness of trying to unify the political situation and split, but also has a profound historical and cultural consciousness. Zhuang zi's style of writing is different from that of Confucian scholars, because they don't rely on the ancients or climb poetry books, but critics think that Taoism has no tradition of reading classics, which is not entirely true; It is a prejudice for scholars to focus on the inheritance and development of Confucian classics. In fact, ancient classics such as poems, books and the Book of Changes are all cultural assets of pre-Qin philosophers, and Mozi and Zhuang Zhou are familiar with them. After Hanwu, the government respected Confucianism and practiced cultural absolutism. Confucian scholars have long imprisoned and suffocated the ideological life of Confucian classics. Fortunately, the neo-Taoists in Wei and Jin Dynasties (such as Wang Xizhi's interpretation of the Book of Changes with Lao Zi and Zhuang Zi's thoughts) gave new life to Confucian classics, with Lu Chunqiu, Wen Zi and Huai Nanzi as their forerunners. Lu Shi's "Autumn Day" quoted poems and books and the Book of Changes, which is of epoch-making significance in the history of Taoist thought. Therefore, for example, (1) Guigong stated that "to govern the world, it is necessary to be fair first, and fairness makes the world flat". Another famous saying in this article is: "The world is not one person's world, but also the world of the world." In this article, both Confucius and Laozi are considered to be heaven and earth, and Laozi's mind is higher than Confucius's, but he praised "Lao Dan is the most common" and quoted a sentence in the second chapter of Laozi to show that "everything benefits from this, and I don't know why." In addition to quoting Laozi's remarks, this paper begins with "Shang Shu Hong Fan": "Impartiality, impartiality ..." This paper quotes the significance of "Shang Shu" to strengthen the Qin Taoist thought of respecting the public. (2) The Book of Songs says that to govern the country, cure the body first. This paper quotes The Book of Songs for the second time. Quoted from Cao Feng's Dead Bird Dove, he said, "A gentleman is a gentleman, and his manners are not terrible. Its instrument is not special, but it is also four countries. " Say what you say, and so do all bodies. To quote Jane Xi (see Uncle Yu Tian) again, "The poem says:' It's like hugging a group' ...... The holy people trim their bodies and remember them in the world." And quoted Confucius and Zi Huazi as saying. This article emphasizes that the treatment of the body should be based on the cultivation of essence. When it comes to doing nothing, it means "being willing to prepare the way for the monarch, and all the people will benefit from it." All the above are Huang Lao's remarks, so the author of this article belongs to the Huang Lao school of Qin Taoism. (3) Wu Ben's "public before private" theory is the same as Gui Gong's and Qu's "private" theory. This paper quotes poems, books and the Book of Changes in order to express that public interests precede private interests. It quotes the poem Datian, Xiaoya: "If it rains on my public land, I will be private" to discuss that "with the help of three kings, both public and private can get it". Quote the Book of Songs once again: "God is near you and has no second thoughts" ("Daya Daming"). Taking words as ministers and having no second thoughts should be regarded as "knowing". This article is called "Rooted in the People" and is quoted from the Book of Changes: "How can I blame myself and get lucky?" ("Little Livestock, the Ninth Day") It is touching to say that this is auspicious for the people. (4) Yuda is engaged in righteousness. Quote the words of Taoist Ji Zi: "There is chaos and insecurity in the world; A country's chaos, homelessness; The house is a mess and there is no place to live. " It is said that scholars should be engaged in righteousness. In this article, I quoted Shangshu as evidence and Xia Shu as a reference: "The virtue of the son of heaven is widely circulated ... Wu Naiwen." ("Shangshu Dayu Mo") "Guangyun" is a metaphor for great events. Quote "Shangshu" again: "The temple of Fu is amazing; Ten thousand husbands can make a living. " (This is Yi Shu) In order to explain that "everything that is achieved will be achieved by many people after a long time". (5) "Be cautious about people" clarifies the meaning of being considerate of people when meeting people. This article, together with Punctuality and Accidental Encounter, belongs to Huang Lao's contemporary works. The article quotes Beishan, Xiaoya, to show caution in personnel. (6) "Shenda" clarifies the meaning of "prepare for danger in times of peace, think of poverty in the world, and think of sorrow in the world". Zhou Shu is quoted as saying: "If you are on the brink of an abyss, you must tread carefully." Quote the Book of Changes: "Follow the tiger's tail, continue the heart, and finally get a blessing." Xiao Yu dare not do it, so as to save the day. This paper inherits the ambition of "Yi" and "Shu", and puts forward the purpose of "thinking about sorrow when suffering from loss", which is also the combination of Confucianism and Taoism. (7) JUNSHOU discusses that the monarch should keep quiet. The article quoted Shang Shu Hong Fan as saying: "Hong Fan said:' Only the sky is overcast and the people are overcast', so it is also. Therefore, they say, "You know the world instead of a family, and you know the heaven instead of spying on it ..." ""To shelter the people "means to shelter and stabilize the people. Here, I quote Hong Fan's article to prove that Laozi can play its dynamic effect by keeping quiet. " "Don't leave the house" and "don't peep at the door" are shady and stable, while "knowing the world" and "knowing the sky" are "made like this". (8) "Appropriate power" means that the monarch should moderately establish power, but it is not exclusive. Treat people with affection, kindness, love and loyalty. The article quoted Zhou Shu as saying: "Good people are livestock, and bad people are enemies. "This quotation from Zhou Shu shows that you are mainly kind to the people, and the people will be close to the monarch; Otherwise, you will regard the monarch as an enemy. (9) "knowing points" means "reaching the point of life and death". This paper expounds that those who know what it is should act in righteousness and be open-minded This paper discusses Yan Zi's behavior ability, courage and justice, and quotes the Book of Songs to show his ambition. (For the quotation, see "The Foothills of Daya Gan": "Momoge, on the long street, Mr. Katie, begging for happiness and not returning." ) (10) The article "On Practice" says that when times are unfavorable, things will be avenged of survival and things will be achieved. In this article, I quoted the statement in the Book of Songs that the king of Wen was cautious in order to survive (quoting Daya Daming: "Only the king of Wen today is cautious in showing his miraculous deeds and benefiting from them". Quote the Book of Songs again to talk about Qi Min's arrogance and defeat (quoting the Book of Songs: "If you want to destroy it, you will be tired; If you want it, you must hold it high. " This poem is the same as Chapter 36 of Laozi. The above examples fully prove that the intellectuals in Lv's Spring and Autumn Annals love classical culture, and they are used to quoting ancient Confucian classics to help them express their views on the world, which also reflects the profound historical and cultural consciousness of Qin Taoism.

Fifth, carry forward the Scholar's Day.

The fifth characteristic of Taoist thought in pre-Qin period is to hold high the independence and special demeanor of the national scholar. Most of the pre-Qin philosophers belonged to the class of "scholars" and had to make a wish from the standpoint of scholars. It was not until Laozi began to mark the ideal personality of "being a good scholar", or expected "gentleman" and "gentleman", and inherited it from Confucius and Mohism, and had many hopes for scholars. The trend of attaching importance to scholars is due to the emergence of the intellectual class during the Spring and Autumn Period and the Warring States Period. Paying attention to scholars' words is not a unique phenomenon of Confucianism. Taoism, Confucianism, Ming and Mohism are all the same, but the personality types marked by each family are different, belonging to similarities and differences. Even Zhuangzi's orator is different from Lao Zi. Confucius disagreed with Zhuangzi's style of "willfulness without arrogance" ("Zhuangzi Tianxia"), the so-called "almost uncontrollable" (a generation of masters) and his noble personality, which was called "the son of heaven can't be a minister and the princes can't be friends" (Jean Wang) for later research and development. On the other hand, Qin Daoism accepted the scholars advocated by Zhuangzi, and instead asked the rulers to accept this group of dissidents who resisted politics and did not stick to the rules. Scholar's Day advocates that "a scholar should be a man, be reasonable and not avoid his difficulties, forget his benefits in adversity, be righteous when he is born, and regard death as his own." In this matter, you can't be a friend and the son of heaven can't be a minister. "The scholars mentioned here obviously combine the characters of Mozi and Mencius, and" You can't be a friend, and the son of heaven can't be a minister "is advocated by Zhuangzi Jean Wang. Then the Scholars said: "If the master wants to make a name for himself, there is no way. Saints strive to ask for help, only to cure diseases. "Here, we call on the virtuous corporal to pay tribute to the virtuous corporal and attract dissidents outside the system to the system. Such a saint is the ideal monarch of Huang Lao scholars; "It is difficult to ask for help, but difficult to solve" is an important proposition of the Huang-Lao school. " Listening also requires today's rulers to be "polite", including those who seek dissent outside the system. He said: "Now the Zhou family has been destroyed, and the son of heaven has been extinct ... So, in today's world, people who seek Tao are all in secluded places in the valley. If that's the case, it's lucky. "Bao Geng" also holds that "a scholar is hard to know, only a scholar can learn, and a scholar has nothing to hide", and requires the Buddha to treat your noble person ("a worthy teacher") "not to be arrogant and impetuous". This statement of Qin Daoxue is consistent with the silk book The Four Classics of the Yellow Emperor written by Huang Lao. ————————————————————————————————————— "Gentleman", see chapter 3 1 of Laozi; For the name of a gentleman, see Chapter 38 of Laozi. ② The silk book The Four Classics of the Yellow Emperor calls on the monarch to respect those who have a way as a national teacher, saying: "Those who value scholars have a way as a teacher" and "those who govern the world, despise the county and the country and value scholars ... those who are cheap and rich have knowledge." (See Six Classics) He also said: "The emperor is a minister, a famous minister and a true teacher; Wang Zhichen, a famous minister, is really a friend. ""If you don't appreciate it, the son of heaven is also a minister; Lubo (thin) suffers from Fu (Shuo Wen).

Sixth, your opinion.

The sixth characteristic of Taoist thought in pre-Qin dynasty is to put forward the theory of valuing the people. The chaos in the Spring and Autumn Period and the Warring States Period was rooted in the ruling class. Because the emergence and solution of problems depend on the upper level, philosophers have raised protests and suggestions with an upward eye. People-oriented thought appears in advice. Mohism's position among philosophers is more concerned with "the people of agriculture and industry" (Shang Xian). Laozi once emphasized that administration should be based on the people's heart (Chapter 49) and "superior-oriented" (Chapter 39), that is, taking the wishes of the people as their wishes and taking their opinions as their opinions. On the one hand, Taoism in Qin Dynasty inherited Lao Zi's thought of "regarding height as the foundation", at the same time, it adopted Zhuangzi's view that everything has its own advantages, and directly inherited Qi Taoism's thought of "using the masses" from Tian Pian. The article Yong Zhong expresses the valuable opinions of Qin Taoism. Their views have the following characteristics: first, learn from each other's strengths. "Users" said: "Everything has its ups and downs, and so do people. Therefore, a studious person is the length of a dummy to make up for its shortcomings. " These words just reflect Sima Tan's "On Six Disciples", saying that the Huang Lao Dao family adopts the goodness of many families. "Yong Zhong" also metaphorically said: "There is no white fox in the world, but white hair, which is taken from the public." This "all-white" approach is also a manifestation of the inclusive style of the author of Lv's Spring and Autumn Annals. The article Bubu also expressed the same view. This paper discusses the essence of ten theories such as Lao Dan, Confucius, Mo Zhai, Liezi and Tianpian, that is, to concentrate the strengths of each school and then advocate "Wan Qi is different" to correct the shortcomings of "doing wrong and not doing right" when a hundred schools of thought contend. The second is to put forward a special view that "everyone knows how fearless Yao and Shun are". The "user" said: "Meng Benyong is fearless, fearless in martial arts, fearless in Li Lou and fearless in Yao and Shun." Qin Taoism emphasizes the powerful role of the strength gathered by the courage, strength, vision and knowledge of all people, which is extremely special among Taoists or philosophers. To borrow today's words, all philosophers are inevitably inclined to "excellent molecules". For example, Confucius, who advocated enlightenment, believed that "the wind of gentleman's virtue is the grass of villain's virtue, and the wind on the grass will be suppressed." (The Analects of Confucius Yan Yuan) People (villains) are like grass blowing in the wind. In Mencius' view of going to the next level, he exaggerated the rule of man to "the king of Wen is angry and the world is safe" ("Mencius Liang"), thinking that all problems can be solved as soon as the holy king appears. Mencius' view on the infinite personal role of "holy kings" such as Yao and Shun, Wen and Wu is in sharp contrast with the proposition that "everyone knows that Yao and Shun are fearless" in The User, and it also corrects the exaggeration of the personal role of Confucian deified rulers. At the same time, the lofty views of Qin Taoism also make up for the strong individual consciousness in Laozi and Zhuangzi's thoughts. The third feature of your opinion is that you put forward the view that "Jun stands out from the crowd". In ancient times, the acquisition of the throne and the source of monarchical power were always infected by the myth of providence, even in the thoughts of Confucius and Mencius. The patriarchal clan system has been implemented for a long time, and its disadvantages are obvious. Mozi strongly criticized the consanguinity politics advocated by Confucianism, such as "consanguinity, wealth and no reason" (Shang), because "consanguinity" is a privilege for even idiots, so the theory of abdication is a challenge to the hereditary system. During the Warring States period, Huang Lao had quite novel and breakthrough ideas on the replacement of kingship. For example, Shen Zi once said that the regime can be easier and the monarch can be changed. Another example is the statement in Xia Ji's Taoist work "White Heart" that the prince of Wu is comparable to usurping power. Under the ideological atmosphere of the situation under Xia Ji, even Mencius once said such outrageous things. These remarks were all "revolutionary" opinions at that time. Qin Daoism further put forward such a concise view on the source of monarchical power and the relationship between monarch and people. The "user" said: "The reason why every monarch stands is beyond the public. If you set yourself up and give up others, then you get the ending and lose the foundation. " Here are two very fundamental propositions. One is that the throne comes from the people; The other is the concept of people-oriented and monarch as the last. The latter is a step further than Mencius' theory of people-oriented monarch, and the relationship between monarch and people is "beginning and end", which is of epoch-making significance. Obviously, the concept of Lv Chunqiu is completely opposite to that of Qin Shihuang, which is enough to cause Lv Buwei to be killed.