Basic introduction Real name: Zhong Changtong alias: Zhongchang axiom font size: axiom era: Three nationalities in the Eastern Han Dynasty: birthplace of Han nationality: Gaoping, Shanyang County (now southwest of Zoucheng City) Date of birth:180th year of death: 220 Major works: Chang Yan's major achievements: denying religion and theology, one of the three major political comments in the Eastern Han Dynasty. Occupation: introduction of philosopher and political commentator, life story, personal influence, personal evaluation, contribution of figures, ideological viewpoint, introduction of Zhong Changtong {65433. Word axiom. Yang Shan Gaoping (now southwest of Zou County, Shandong Province) was born. Read since childhood. Dragon, on the other hand, travels overseas, reads widely and is good at writing. Ren Shangshulang participated in Cao Cao's military affairs. He advocated Zhang's "teaching by courtesy". Etiquette is based on classics. " On the other hand, it advocates Taoism, taking detachment, heroism and self-sufficiency as the ideal realm, and advocates "thinking about the mystery of the old friends", "seeking the image of people" and "above the happy life, between heaven and earth." He was irresponsible and saved his life for life ",and then advocated" going out of the universe "(The Biography of Were Zhong Changtong). He also showed a strong tendency to let nature destroy this famous religion. He wrote: "What is the most worrying thing? I want to worry about the sky, bury my worries in the ground, rebel against the Five Classics, destroy the elegance and hit Shanxi. Please use fire. "Pursuing metaphysics, indulging in pleasure and rebelling against the Five Classics are the distinctive features of Zhong Changtong Thought. This feature is closely related to the metaphysical style of Wei and Jin Dynasties. The Book of the Later Han Dynasty has been circulated to this day, and its works include Chang Yan (see book collection). Zhong Changtong lived in the late Eastern Han Dynasty. Social unrest, the royal family, eunuchs, rich families and big landlords who started from business and usury have formed a huge and powerful landlord group. They wantonly annexed land and plundered the people's wealth, which caused serious opposition between the landlord class and the working people. So in the first year of Zhong Ping (184), the Yellow Scarf Uprising led by Zhang Jiao broke out. Under the heavy blow of peasant rebels, the decadent Eastern Han Dynasty has existed in name only and is in jeopardy. Zhong Changtong wrote Chang Yan, 34 articles, 65,438+10,000 words, to vent his indignation. Zhong Changtong thinks that "heaven" is nature, and it has no will or purpose. The operation of "heaven" has an objective law independent of human will. As long as people conform to the "weather", such as timely sowing, diligent management and timely harvest, there will be a good harvest. How much you receive does not lie in "destiny", but in giving full play to people's subjective initiative. On the gain and loss of political power, Zhong Changtong criticized "providence". He believes that it is "personnel" that causes entrepreneurs to win the world and establish hegemony. Similarly, the dynasty turned from prosperity to decline, which was also done by "personnel". It fundamentally denies the preaching that the "fate" of religion determines the rise and fall of society, thus denying the dominant position of religious theology. This is an "unprecedented insight" in the history of the Han Dynasty. Life story Zhong Changtong was born in Guanghe, East Han Dynasty, in the year of 180, then Gaoping County, Shanyang County, now Zoucheng City, Shandong Province. The boy gang grew up in a middle and lower class landlord family, because when he was young, he was "studious, familiar with secretaries and devoted to literary works" (Later Han Shu). Imagine that children who are in troubled times and born in poverty should have no conditions to read and write. Judging from the book "Chang Yan" preserved today, when I was young, I read books, chanted scriptures and studied them, especially Li and Yi. At the age of weak crown, Tong began his traveling career. The time is about four years of Jian 'an of Emperor Xian of Han Dynasty, that is, the year of 199. In the history of Chang Yan, the period from 180 to 199 was the chaotic time at the end of the Han Dynasty. At the same time, Emperor Liu Hong of Han Dynasty (reigned 168- 189) was transferred to Liu Xie, the last emperor of Han Dynasty (reigned 190-220). The year number has been changed several times, from Lingdi Guanghe (178- 184, * * 7 years), Zhong Ping (184- 189 years, * * 6 years) to Dixian Chuping (190 years). Today, most of these headlines are ironic, because at that time, the so-called "harmony", "peace" and "security" all became illusions. Zhong Changtong, who grew up in the background of great turmoil, began to study in Qing, Xu, Ji and Ji at the age of 20. Its geographical distribution is mainly in Shandong, Anhui, Jiangsu, Henan, Hebei and Liaoning, which was the most frequent war-torn area at that time. Imagine what it would be like for young children to walk among them and witness the scene of people's livelihood dying, war raging and "bones everywhere, thousands of miles without chickens crowing"! From the beginning, he swam to Shangdang (in the south of Licheng County) and became friends with Chang Lin. Chang Lin, Huai, had a good name when he was young. Wang Kuang, the satrap, set out to beg Dong Zhuo (later about 190). Because of his uncle's belief, Lin "avoided the party in the ground and cultivated in the mountains." Gao Qian called him an official, but he refused. Later, it was recommended as the "Nanhe County Order" by Bing Shi Liang. He succeeded in taking office and was transferred to the position of satrap and secretariat, mostly planning for Cao Pi. Worship Shang Shu, seal Hou, official to senior agricultural, and moved to Dr. Guanglu. He was 83 years old. The theory of time is clear, and the requirements for moral integrity are strict. According to the foregoing, Tong swam to Shangdang on 199 to hand over Chang Lin, and Lin escaped for nearly ten years. Lin is much older than children and has a great influence on children. Miaogong Chang Yan recorded: "Changlin, a senior farmer, * * * as Shangdang minister, eccentric, outspoken, regardless of details. Every county cries, the disease is not enough. Silence and impermanence are sometimes called madness. " During this period, Tong repeatedly refused to be an official under the call of various counties. "It is often thought that anyone who travels to the emperor wants to be famous, but his name is not long, his life is easy to die, he can enjoy himself, and he wants to live in peace in order to enjoy his ambition" (The Biography of Zhong Changtong in the Later Han Dynasty), so he wrote Le Wenzhi and Le Zhishi. In the past few years, children may have lived the life of "going to the park, playing in the forest", "enjoying life and enjoying the world" as expected in Le. However, he died young after all. He didn't "live forever", but left earlier than the average person. His main work is Chang Yan, and there are also poems and other articles handed down from generation to generation. However, in the history of ups and downs, it is far from the past. In personal influence's Long Talk, Zhong Changtong attaches great importance to the study of social and historical experience and real social life, attaches importance to the role of "man" and denies the leading role of "fate" and "God" in social history. He put forward the argument of "people-oriented, heaven is the last", opposed to attaching natural phenomena to people's good or bad luck, and emphasized that "only when people make the best use of their talents, heaven has no way." It is believed that "those who believe in nature and ignore personnel are the masters of confusion, but also the ministers of the country and the family" (Book Collection). Zhong Changtong also put forward his own views on the root of social crisis. He believes that the formation and division of social dominant position and dominated position is not eternal. It is changing and developing, and the main reason for this change lies in the enjoyment and corruption of rulers and their exploitation and oppression of the people. He said: "The foolish master of children dares not violate it when he sees the world, saying that if the world cannot die; However, they pursued their own selfish desires and gained their evil desires. The monarch and his ministers declared lewdness and shared evil with each other: ... abandoning ordinary politics, abandoning the dead, ... resenting bitterness and boredom, China harassing them, invading the four barbarians, falling apart and never coming back. " Zhong Changtong summarized the development of social history as "troubled times"-"governing the world"-"troubled times". He used the historical development of nearly 500 years from the Spring and Autumn Period to the end of Han Dynasty to prove his point of view. At the same time, he also used social reasons to analyze the causes of "governance" and "chaos", rather than using super-social and supernatural "destiny" to explain. In the view of social history, Zhong Changtong thinks that there is no need to ask "God" what measures to take in politics, as long as we study the actual experience of the real society and find the answer of "profit and loss". He advocates that all measures and laws governing society, which are beneficial to the times and effective in real life, show the value of adoption and existence and must be adhered to, otherwise they should be abandoned and opposed; What worked in the past but has lost its effect now must be changed. If it has been changed, it is not as good as before, but it should be restored. This view that the choice of policy is determined by the actual effect of reality has a positive impact on breaking the rule of theological superstition. Yan Kejun personally commented on Zhong Changtong in the Qing Dynasty: "However, his success in Chenshan Road refers to the disadvantages of the times, his eagerness and his vigorous shock cannot be extinguished. Miao Xibo's Dong (), Jia (Yi), Liu (Xiang) and Yang (Xiong) are not excessive. " (The Book of Later Han Dynasty, Volume 88). Ma Guohan, a man also said: "His words about current politics are from right to evil, and Miao Xibo is on the same page as Dong, Jia, Liu and Yang, but not flattering" (Book of Jade Mountain, Volume 54). However, Zhong Changtong's political ideas were difficult to realize under the social conditions at that time. Because we can't find a way out in reality, our ideals are shattered and our beliefs are shaken, we have doubts about the traditional Confucian orthodoxy. In extreme depression, he wants to transcend the secular and escape from the world. The Book of the Later Han Dynasty said that he "always took those traveling emperors to make a name for himself, but his name didn't last long, and his life was easy to shorten, so he enjoyed himself." It says,' Let's live in a spacious house with fertile fields, water on the back of mountains, ditches and ponds, bamboo and wood, in front of the nursery and behind the orchard trees. ..... Park, play with Lin Ping, drown in clear water, chase the breeze, fish carp and swim in the rainbow. Satire is under the dance, praise is above the high hall. Quietly thinking about the mystery of the elderly; Call * * * beg to be a man. ..... away from me, between heaven and earth. Free from a moment's expensive, guarantee a lifetime. If so, you can go out of the universe. Envy her husband for entering the emperor's door! "(The Biography of Were Zhong Changtong). This person contributed Zhong Changtong's materialistic weapon of "people-oriented, heaven is the last" and criticized the noise of religious theology in Han Dynasty. His thoughts have a special historical position in the history of China's philosophy. He is a great philosopher and progressive thinker. Zhong Changtong opposed the popular theocracy at that time in political thought, and put forward that personnel is the foundation, heaven is the last, and the rise and fall of a country and social chaos depend on "personnel" rather than "heaven". He advocated abolishing the system of co-governance of the three public officials (Tai Wei, Situ, etc.) and restoring the system of prime minister rule in the Western Han Dynasty, arguing that "any one person is good at politics, and any number of people depend on each other. Politics is harmonious and interdependence is opposite. " He condemned Yu Jia, his consort, for arrogating power, and suggested that the monarch should not marry a minister in power, and those who had married should not be appointed as the authorities. Zhong Changtong's views on the legal system mainly include the following points: First, the law depends on the current situation, combining leniency with severity. Although he holds the Confucian view that "morality is the main punishment", he emphasizes that moral education is "the constant between man and monarch" and "punishment is the auxiliary"; But it is not opposed to the use of heavy punishment. He advocated "simplifying the complex, combining leniency with severity", and when "competing among the heroes" and heavy punishment was not enough to "break the party", heavy punishment must be used. The complexity and severity of the law should be changed according to the needs of the situation. Second, "governance" and "chaos" lie with users. He believes that the "governance" and "chaos" of a country lies not in the difference of "legal system", but in the quality of the rulers' implementation of "legal system". "As for the gentleman by the rule of law, the villain by the rule of law and chaos. They are all legal systems, either reformed or chaotic, and the line is different. " Third, the resumption of corporal punishment is conducive to punishing "middle crimes." In the 13th year of Emperor Wendi of the Western Han Dynasty (before 167), he wrote to abolish corporal punishment and replace it with "Fu" and "Fu". Since then, it has been suggested to resume corporal punishment, and even a debate was held at the end of the Eastern Han Dynasty. Zhong Changtong also advocated the resumption of corporal punishment. He believes that adding corporal punishment between the death penalty, imprisonment and flogging is conducive to punishing "middle crimes." Because the punishment for "middle crime" is too heavy and too light, if there is no corporal punishment suitable for "middle crime", it will inevitably lead to confusion in law enforcement, which will make the punishment "different in weight" and the crime and punishment "not corresponding in name". Zhong Changtong also realized that the gap between the rich and the poor has become an irreversible trend after the disintegration of the social structure of universal equality between people in ancient times: "Since the Han Dynasty, people have been composed of one family, but financial resources have been used to treat the elderly. Pure people suffer from thorns, which is not conducive to customs. " At that time, the concentration of wealth had reached an alarming level: "Hundreds of houses of adults, fields all over the ground and thousands of handmaiden were all in vain. Ships, cars and vendors can be seen everywhere; Abandoned residences and warehouses. Sufficient capital. The huge room can't hold precious things; Cattle and sheep can't stand it in the valley. The demon child is beautiful, she fills the room; Advocating geisha music is a profound lesson. When the guests are waiting, they dare not leave, and the horses and chariots are staggered. The meat of three animals has a bad smell and cannot be eaten; Pure wine can't be drunk when it is defeated. Expectation is what people see in their eyes, and emotion is what people care about. This is the joy of the public and the thickness of the monarch. If you can cheat, you will get it; If you can get it, people won't think it is a crime. Source and cross flow, the road opens in all directions. Seek the scholar's family to be proud and poor, abandon escape and go to slavery, who wants to be evil! " This is indeed the necessity of social development. Until today's society, the situation of wealth concentration is even more shocking. Thousands of years ago, the ancients solved the problem of social wealth that even the socialist revolution could not solve, which is absurd. Zhong Changtong also didn't prescribe any good prescription. But his understanding of this phenomenon is very valuable. This is an existing fact of thinking about macro-health and individual health, and we have to face it squarely. In terms of personal health, it is not a good thing for Zhong Changtong to be pampered. Zhong Changtong believes that today's people are not as long-lived as the ancients, just because of "impure habits". From personal indulgence to influence future generations, today's people are born with deficiencies, diseases are difficult to treat, and fewer people live long: "The palace of princes is full of beautiful women; There are hundreds of concubines in your family. During the day, the bone marrow is saturated with alcohol, and at night, blood gas is lost in the room. Listening to the lewd voice, my eyes are joy and evil; If you don't go out during the party, you won't come back after the trip. The princes are above, and the heroes are below. From time to time in the production, premature speech, or children's anger, or diseases are good. The essence is thin and evil, and qi and blood are not abundant. Once the cells are out, they can't be maintained. Then steamed with cotton. The new moon is speculative with five flavors, and the fetus is injured and the child is sick. It is not enough, and it is indulgent, reborn, and pregnant with serious illness. There are no good doctors in the country, and doctors have no judgment. It is common for traitors to ask questions. There will be a disease that English can avoid. People who are less than 100 years old today are not used to impure? " This view is correct. Today, many "wealth diseases" are caused by overnutrition and overprotection. So, what is good for your health? Zhong Changtong vividly put forward his ideal of life, which is actually a recluse, nourishing and longevity regimen: "Let the house have fertile land and a wide house, with mountains and streams at its back and ditches and ponds around it." Around the Woods, in front of the nursery, behind the fruit trees. Ships and cars are enough to cross the difficulties involved, and order is enough to stop the battle of the four bodies. Raising a relative is precious, and it is not as hard as a wife. Good friends stop and entertain them with wine and vegetables; On auspicious days, lambs and dolphins will be cooked to entertain them. Wandering in the garden, playing the games of yi Lin, drowning in clear water, chasing cool breeze, fishing carp and swimming in Gaohong. Satire is under the dance, praise is above the high hall. Quietly thinking about the mystery of the elderly; Call * * * beg to be a man. Counting children and Tathagata, talking about books, throwing two devices, intricate characters. Play the elegant movement of the south wind, and play the beautiful song of Qing merchants, above the carefree life, between heaven and earth. Free yourself from the responsibility of time and let your life last forever. If so, you can go out of the universe and visit your wife's imperial gate! "This kind of carefree life without hard work and interference can only be a fantasy, and it is difficult to become a reality. Therefore, this health preserving technology has no promotion value. A real hermit, who works in the field, is in danger of breaking his cooking, and is harmed by tigers and leopards, is not so handsome. However, the idea of nourishing and keeping in good health put forward by this theory is the traditional Taoist concept of keeping in good health.