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杨朱“异端”形象的生成带有鲜明的时代印记,经历了由“显学”到边缘化,进而又被作为“异端”代表的演变过程。先秦时期杨朱之学较为流行,虽然多被指摘,但只有孟子将其视为“异端”。而两汉时期不管是汉初推尊黄老还是汉武帝独尊儒术,杨朱皆处于边缘地位,“异端”形象并不凸显。魏晋时期由于玄学兴起,加之张湛《列子注》问世,杨朱的形象略有起伏,但是并没有成为热点问题。至唐宋时期伴随着“崇孟”与“排佛老”思潮的兴起,杨朱被列为“异端”代表广为诟病。理学的兴盛与科举的发展,强化了杨朱的“负面”形象,唐宋时期所塑造的“杨朱像”一直延续到晚清。
Yang Zhu’s image of “heresy” has a distinctive mark of the times and has undergone a process of evolution from “learning by learning” to being marginalized, which in turn is used as the representative of “heresy.” Pre-Qin Yang Zhizhu’s school is more popular, although many were accused, but only Mencius regarded it as “heresy.” However, in the period of Western and Eastern Han Dynasties, no matter whether it was the promotion of Huang Lao in the early Han Dynasty or the independence of Confucianism by Emperor Wu of Han Dynasty, Yang Zhu was at the marginal position and the image of heresy did not stand out. Due to the rise of Metaphysics in the Wei and Jin Dynasties and the appearance of Liezhang in Zhang Zhan, the image of Yang Zhu slightly fluctuated, but it did not become a hot issue. During the Tang and Song Dynasties, accompanied by the rise of the thought of “Chong Meng” and “Exhaust Buddha”, Yang Zhu was categorized as a “heresy” representative who was widely criticized. The rise of Neo-Confucianism and the development of imperial examination reinforced Yang ’s “negative ” image. The “Yang Zhu Xiang” shaped by the Tang and Song Dynasties continued into the late Qing Dynasty.