This dissertation focuses on various aspects such as literature, pholosophy, elevation to the Confucian temple, and consecrating god of Han Yu. Aims to demonstrate the diverse and profound significance of the "Han Yu Model". First, prove that Han Yu is a completer of the ideal type of "Wen-Ru" (literary Confucianist), and make it the main type of scholars after the Song Dynasty. Then re-understand the concepts and differentiation of ancient prose writers and Neo-Confucianism pholosophers. Second, it focuses on the canonization of Han Yu's "Yuan Dao"(〈原道〉) and one specific type of writing named "Yuan", demonstrating his contribution to the establishment of the status of "ancient prose" and "ancient prose writers". Third, it explained how Han Yu absorbed the resources of Confucian classics and historiography to create ancient prose, so that the organic combination of "literature" and "Confucianism" was achieved, and it pointed out the specific practical significance of Han Yu as a " literary Confucianist". Finally, I cut through the Confucian Temple from the perspective of worship and local beliefs, marking the example of Han Yu formed by the interaction between large and small traditions.
This thesis believes that Han Yu has three identities: "Wenzong"(文宗), "Shengtu"(聖徒) and "Xunli"(循吏). He has inherited the discourse of literary Confucianism since the Han Dynasty. He possesses a high degree of Confucianism, historiography and literature. He used the "Bi"(筆) to replace the "Wen"(文), and learned the "Dao"(道) of Confucism through writing and achieved the organic combination of "literature" and "Confucianism" Although later generations narrowed it into "ancient prose writers" due to the rise of Neo-Confucianism, but because of his adherence to the Confucian orthodoxy, they still became the representatives of saints, and had pioneering powers in the revival of Confucianism. On the whole, he still possesses the status of "Literature orthodoxy" and "Confucian orthodoxy" at the same time. In addition, as a virtuous official and a good official, Han Yu also showed the image of "good prefect " because of his achievements in governing Chaozhou, and inherited the tradition of "Xunli" since the Han Dynasty. And through the belief of Han Yu, a sacred space and ritual tradition with Han Yu was gradually formed, and the Confucian Temple’s obedience to the rituals was observed. It can be said that Han Yu also occupied the position of "divinity orthodoxy", and was compared with the "Literature orthodoxy", The "Confucian orthodoxy" stand side by side, together constructing the diverse and rich meaning of Han Yu's model.