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The suppression of “Ji” and “Ji”: Two difficult points in the order of Confucian gifts – taking Mencius and the late Ming Dynasty Guan Zhidao as an example
Author: Zhou Jiahao
Source: “New Review of Tianfu” 2023 Issue 1
Abstract: In the pre-Qin Confucianism, in defining the order principles of social activities, created three standards of power, namely, Sanda Zun. Mencius first highlighted the three-unit and coexisting interaction, but at the same time gave them a differentiated scope of governance, thus protecting their differentiated gift situations, and based on the feudal system, they created a logic of division and confrontation for this continuous structure, in order to avoid the emergence of statutory power and protect their moral rights and ruling rights by opposing their sovereignty. In the late Ming Dynasty, the school of thought governing the Taoist system and the decline of political order and social morality, and intended to emphasize Mencius’s teachings in its own way. It was very interested in restoring the “Taoism” from the “Confucianism” that separates politics and religion to the “King and Officials” that integrates politics and religion, and put forward the initiative of “the unity of kings and teachers”, and established a proper component system in the social tree of the office. This seemingly old-fashioned scientific view is actually a reflection and adjustment of the composition system after the metamorphosis of science: on the one hand, it advocates the education of different methods for people with different levels of differences; on the other hand, it smoothly reflects the trend of the development of the common society, highlighting the breakthrough of public theory. The views of Meng and Guan happen to be the two mutually complementary aspects of Confucianism under the changing format of Zhou and Qin. This uncertainty in the classics and the power of dynasties, saints and emperors formed the two difficulties of the new Confucianism.
Author profile: Zhou Jiahao, a doctoral student in the Department of Political Science, the School of Social Sciences of Tsinghua University. The purpose of the trial is: Chinese political management theory and Confucianism.
What was called gifts in ancient times originally meant to pay homage to ghosts and gods. With the development of society, the scope of gifts has gradually expanded to various nomos of people, and has been expanded to the constitutional system of politics and religion. In Chinese traditional society, the effectiveness of ritual and law is nothing more than the order of human nature—from the order of rule of dynasty countries, the institutionalization of social levels, to the seats that the masters meet, the names of people who come in the world. All kinds of relationships arising from the ingredients of people’s communication need to be kept in order to make them fit and appropriate. Therefore, relying on the public and private order of the Dharma and the famous teachings is the essence of the great scholars and scholars to cultivate the fantasy of self-reliance and the moral principles of political and educational ethics. Whether in terms of religion and political thinking, or in terms of traditional, history and subschool, it is especially necessary to clarify the order of this kind of gift.
In the view of Confucianism, the authority and authority of ceremonies and morality is no better than the three standards of “election, ceremonies, and virtue”. “Mencius: Gongsun Chou II” records that “there are no more titles than titles in the court, no more than party, and no more than virtue in the world”, “There are three great honors in the country: one title, one ceremonies, and one virtue”, that is, they advocate titles, age and character respectively. For these three standards, the past thinkerAdvise it in different areas with different sides. Among them, we should pay special attention to the generalization of “morality” during the war of age, making it a value that is widely valued at all levels of society. “Those who are virtuous must get their position, must get their title, must get their name, and must get their capital, and must get their capital” (The Doctrine of the Mean), “virtue is the essence” (The Great Learning) and other statements that “virtue” have become the most abstract concept of the three, and have become more and more the result that everyone can achieve with every acquired effort, rather than natural income after the day, nor are they specialized in the ruler. This doubled in the imperial era. The pipeline was bulging, especially after the emergence of Song and Ming dynasties, high-level “virtue” such as “comparing the Yuan to the sky” and “respect for the Ming and Junde” (“Shangshu·安全”) transitioned to the daily and universal “virtue”-” lack of dependence on wealth, and the new German industry in Japan. When you come to the self-learning question” (“History of Ming Dynasty·Yang Shenjie”), anyone can independently realize morality in the education of the authorities, and “virtue” is not the specialty of those who hold power[1], so this kind of dispersed “virtue” concept will add difficulty to the understanding of the Santa Honor concept. In addition, “virtue” can be combined with “virtue” and “jue” respectively, which refers to “virtue” (the elders stick to virtue) and “virtue” (the noble tribe and officials stick to virtue). Therefore, when analyzing this concept, the author proposes a way to temporarily place the three-way co-location, and only analyzes the focus of the contradiction between “Jue” and “Ying”.
Mencius and Guan Zhidao have multiple personalities. Through the history of China, the Warring States and the late Ming Dynasty were both classic social transformation periods, and they were also regarded as “debt and corruption” by Confucianism. It was also an era of civilization prosperity and thinking and living—the warring period of the Hundred Schools of the Hundred Schools of the Warring States period, and the three religions were united in the late Ming Dynasty. Although the two people are very far apart in time and it is difficult to describe them purely with the promotion or the old sect, both of them adhere to the spirit of the crazy and the energetic, that is, knowing that the good will be unscrupulous, adhering to the good way, being self-righteous, being bright and upright 2, not be charming the country 3, etc. Both of these crazy Confucian scholars have deeply studied the system of gifts and have made top criticisms on the unruly and increasingly collapsed political order and policy system in the era. Not only are the same in temperament, they are also very enthusiastic and enthusiastic about speech and learning. Even if they are politically proactive, they have not been fully accepted by the king, nor have they received superior treatment, but they still strive to and stick to their fantasies. Guan Zhidao was deeply influenced by Mencius and compiled a collection of political and educational gifts of more than 200,000 words in the 30th year of his tenure (1602). This work, which is the most detailed system in his life, deserves attention. On the one hand, Guan Zhidao confirmed Mencius’s big abstraction, such as “Meng Xue came from the Zeng Yi, and he was determined to become a big ink and did not want to relax a step” [3]; on the other hand, he put forward his own views, including communicating with Mencius and putting forward explanations on the citation of Mencius. In addition, he directly added the four books.The test, “Mengyi Test” is his ultimate work. In this book, Guan Zhidao pointed out that Mencius’s learning had “three absolutes” and “three unreached”, which determined the position of Mencius’ academic value in Confucius’ academic corpus [5], and also examined the concept of Taoism based on the perspective of “the king and the teacher’s Tao” and was extremely creative.
The difference between Mencius and Guan Zhidao is also very obvious. The two are respectively the eras of monarchy (national) and imperial system (imperial). From the perspective of politics, the monarchy politics changed to imperial power politics, and in terms of governance, the system is now a feudal-county county; and the difference in social nature is more obvious, that is, the clan society changes to family society, especially in the clan system [6]. In addition, Mencius adhered to the original aspiration of tyranny, fantasy personality, and grand aura in the early days of the war, and it was difficult to meet the urgent needs of the rulers of the war. Song Wei was nervous and hurriedly pulled it out of the flower world. , but was constantly elevated by later political and academic circles and was promoted to the Asian Saint 7; on the contrary, although Guan Zhidao advocated “resisting the customs with honor” and proclaimed the predecessor of the “post-mind and nature era”, it was difficult to obtain accurate recognition and evaluation [8], and it was not even recognized by the times [9], even on the eve of the change of the Ming and Qing Dynasties.
This article aims to investigate how the Confucian classical concept is to express the common political ethics problem of “Jue-Ya”. In particular, taking Mencius and the Taoist stewardship as an example, to explor
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