The Han rulers founded a unified dynasty. They felt the need of a philosophy that could guide and strengthen their rule. In the previous short-lived Qin Dynasty, the first emperor who unified the country had made an attempt to unify thought. He had given orders that books be burnt, scholars buried alive, and that people be prohibited from the study of anything other than the laws then in force. However, the Qin Dynasty was toppled only fifteen years after he founded it and various schools of thought were again active. This made the Han rulers realize that they needed to unify thought along different lines. 70 years after the founding of the Han Dynasty, Emperor Wudi called on scholars to present suggestions for effective government. Dong Zhongshu (董仲舒， 179BC.—104BC.) presented three memorials to the emperor, suggesting that Confucianism be made the official orthodox philosophy, and that all other schools of thought be discredited.
The emperor decided to accept this suggestion, and this decision had a tremendous influence on the development of Chinese culture for it put Confucianism into a dominant position. From then on, in the civil service examination system of most dynasties of ancient China, it was compulsory for candidates to study Confucianism for imperial government positions.
Notes：1）orthodox正统的；2）strengthen加强；3）memorial请愿书；4）discredit不被相信；5）candidate候选人；6）compulsory义务的
5.宋代理学是什么？
What is the Neo-Confucianism in the Song Dynasty?
Neo-Confucianism is a term for a form of Confucianism that was primarily developed during the Song Dynasty (960— 1279). Zhong Dunyi (周敦颐), ChengYi (程颐) and other scholars initiated this Neo-Confucianism. The challenge of Indian Buddhist metaphysics and Daoist thoughts at the time required that attention be given to a philosophic framework which could explain the world and human nature. There was considerable debate between various schools of thought, but in the end Zhu Xi’s (朱熹) comprehensive views prevailed, and he became the leader of a new orthodoxy, known in the West as Neo-Confucianism.
In the system of Zhu Xi, everything in the world is constituted by the interaction of two factors; li (理), or the form of an object, and qi (气), or matter. Li was the origin of everything, and it governs the nature and human society. In the feudal ethical code, li consisted of“three cardinal guides and five constant virtues (三纲五常).”The three cardinal guides said,“The prince is the guide of his ministers; the father is the guide of his sons; the husband is the guide of his wife (君为臣纲，父为子纲，夫为妻纲).”The five constant virtues included humanity, rightness, propriety, wisdom, and trustworthiness (仁、义、礼、智、信). Zhu Xi advocated that people maintain the ethical code by abandoning selfish motives and following orders of the feudal rule; and he used those views to interpret Confucian Classics that were traditionally regarded by feudal rulers as orthodox.
Zhu Xi recognized, moreover, that the Confucian system of the time did not include a thoroughgoing metaphysical system. Therefore, he devised one. He believed in gewu (格物), the“investigation of things,”which he understood in a particular sense. In his thought it meant something deeper than the English word implies; it implies something in the nature of personal commitment. Zhu Xi said that“the investigation of things”means that we should seek for“what is above shapes”by“what is within shapes (事事物物皆得其理，格
物也).”
The ethical teachings by Zhu became accepted state philosophy from the Ming to the Qing Dynasty and came to be called Neo-Confucianism.
Notes：1）initiate开始；2）metaphysics形而上学；3）constitute构成；4）interaction互相影响；5）constant不变的；6）propriety礼仪；7）trustworthiness可信赖；8）advocate拥护；9）abandon抛弃；10）motive目的；11）investigation调查
6.你能告诉我《论语》中的几则名句吗？
Could you tell me some proverbs from the Analects by Confucius?
学而时习之，不亦说乎。有朋自远方来 ,不亦乐乎。
Isn’t it a pleasure to study and practice what you have learned? Isn’t it also great when friends visit from distant places?
吾日三省吾身，为人谋而不忠乎？与朋友交而不信乎？传不习乎？
Each day I examine myself in three ways: in doing things for others, have I been disloyal? In my interactions with friends, have I been untrustworthy? Have not practiced what I have preached?
吾十有五而志于学，三十而立，四十而不惑，五十而知天命，六十而耳顺，七十而从心所欲，不逾矩。
At fifteen my heart was set on learning; at thirty I stood firm; at forty I had no more doubts; at fifty I knew the mandate of heaven; at sixty my ear was obedient; at seventy I could follow my heart’s desire without transgressing the norm.
温故而知新，可以为师矣。
Reviewing what you have learned and learning anew, you are fit to be a teacher.
学而不思则罔，思而不学则殆。
To study and not think is a waste. To think and not study is dangerous.
见贤思齐焉；见不贤而内自省也。
When you see a good person, think of becoming like her/ him. When you see someone not so good, reflect on your own weak points.
默而识之，学而不厌，诲人不倦。
Keeping silent and thinking; studying without satiety, teaching others without weariness.
不愤不启，不悱不发。举一隅不以三隅反，则不复也。
If a student is not eager, I won’t teach him; if he is not struggling with the truth, I won’t reveal it to him. If I lift up one corner and he can’t come back with the other three, I won’t do it again.
三人行，必有我师焉。择其善者而从之，其不善者而改之。
When three men are walking together, there is one who can be my teacher. I pick out people’s good and follow it. When I see their bad points, I correct them in myself.
性相近也，习相远也。
People are similar by nature, but through habituation become quite different from each other. (Translated by Charles Muller)
Notes：1）proverb名句；2）disloyal不忠诚的；3）mandate指令；4）transgress违背；5）satiety满足；6）weariness疲倦；7）habituation适应