The confucian courtesy ideology and educational doctrine of Jia-yi in the transitional Early Han era

Kim,Il-Hwan

doi:10.18213/jkccl.2010.21.1.009

Nowadays if we wish that any thoughts or ideology will lead the 21st century, we should think deeply about reconstructing and promoting its original concepts. This thesis aimed at investigating courtesy ideology(禮敎理念) and educational doctrine(敎化政策) of Jia-yi(賈誼) in the early Han era(漢代初期) focusing on the actual understandings of the present situation and the Confucian-political thoughts and educational ideology of Confucianism(儒敎政敎理念). Husn tzu(荀子)’ had much influence on the consciousness of Jia-yi. Jia-yi’s character which is in the ideological base departs from the scope of Chou-Li(周禮). In the local viewpoint, Chin(秦), the country which unified the vast region was not exceptional. But Chin ignored the popular feelings and reined over people by the rule of might. As a result, Chin dynasty was ended very soon. Han(漢) reunified the whole country and also sought for the change and renovation. Jia-yi struggled to make a new frame for his country. At this point he was the typical ideologist who met the needs of the times. Ideology of Confucianism in the early times of Han focuses on the courtesy ideology and educational doctrine. In fact, Jia-yi didn’t suggest a new and original ideology. He lighted up the ideology of Confucianism of the day. The root of ideology of Confucianism was Chou-Li, Cultural Great-Oneness(文化的大一統). The political and educational Ideology of Confucianism is realized by the balanceable and suppletory relationships between the king and subjects(君臣). In other words, Jia-yi’s reforming(改制的) confucian policy is considered that it played a significant role and offered some clues as well in the foundation of the Confucian-political thoughts and ideology of Confucianism(儒敎理念) in the early Han era. ‘The Kingly Way’ is only succeeded by the policies ‘Employing the wise & able(尊賢使能)’. Especially the realization of ‘the Kingly Way’ and ‘Policy For the People(民本)’ are materialized by the accute present-understanding and the abilities of the kings and subjects. The ideal of Confucianism is to realize the Ideology of the Public Epuity(公道) in Chou-Li(周禮) and the Whole-Equality(大同) society. Confucius(孔子) pursued the Virtue-Ruling(德治), and Mencius(孟子) advocated ‘the Kingly Way’. Hsun Tzu did not regard division into classes as primarily a hereditary one. In the real aspect, therefore, he asserted that a man of sufficient learning and character should be made prime minister, no matter how plebeian his origin was. In the fundamental aspect, Jia-yi did not admit the blood-relational and hereditary ruling class, and thus he emphasized ‘Employing the wise & able’ and theory of multi-feudal lords(重建諸侯論). Consequently Jia-yi’s two theories had an accurate timely Characteristic(時宜性). Jia-yi’s courtesy ideology and educational doctrine can be stressed in terms of providing the institutional guidelines and directions in product-keeping society.

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