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Exile monarchs and “establishing a nation with Confucianism”
Author: Ren Feng
Source: Original “The Ideological Thinking School and the Governance of the People’s Republic of China”, written by Ren Feng, China Social Sciences Bookstore, 2019 edition,
Time: Confucius was in the 2570th year of Jihai Xuanyue Jimao
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The insight into late-world academic thinking can help us think about some of the main origins of the rise of modern Chinese thinking.
Huang Lizhou’s “Mingyi Waiting to Visit” is a work of late generations with a huge influence in the history of modern China. It plays the main character in the process of China’s republic and rebellion. The ideological and academic analysis of this book has also been controversial. A classical topic is to make a common judgment on the teachings based on the modern political standards of the East [1]. This is not a problem to put it in the evolution of political thinking in the late world, and to understand its connotation from the emergence of Chinese political wisdom itself.
We are important to show several characteristics from the perspective of governance theory.
First, Huang Zongxi importantly developed the energy of theoretical governance in “Mingyi Waiting to Visit” and absorbed the wisdom of governance in the practice of discipline and merits, and his thinking energy was based on the obvious change thinking of Song Dynasty [2]. His disciples and ancestors said, “The public is the teachings of Lianluo, the mathematics of Kangxi, the literature of Dongli, the system of Gen and Zhiqi, and the articles of Shuxin, all of which are different, and they are all combined with each other, and they are unprecedented in the scholars.” It can be seen that Lizhou inherits and integrates the principles and practices of the Song Dynasty [3].
Lizhou was high in the “Three Generations of Law” and made a fierce denial of the “Father Ancestor” mind represented by the ancestors. “Mingyi Waiting for Visits” aims to re-establish the great law for good governance, and to focus on establishing the country with reason and establishing the country with three generations, and to strengthen the country with affairs and the realization of the country[4].
Lizhou adopted a “original” theoretical method for the most basic political elements of monarchs, ministers and law. This method is important to rely on its understanding and development of the three generations of Taoism, and has not or less conducted tracing the root of historical political experience and evolution, that is, historical traditions. This choice can fully demonstrate the theoretical advantages of traditional meaning in theory and is clearly stated, but it must have strong immorality.History, non-traditional energy. Compared with the “Mingyi Waiting for Visits” and Chen Liang, Ye Yang and Zuzu, who are very curious about the monarch, scholars, and French traditional Ye Qiuguan. If she deviates from the so-called plot, what would happen. The characteristics of this resonant theory and light historical structure are more obvious.
He discovered the ideological standpoint of the science of the three generations and later generations of high and low judgments. The point of the problem is that “there are no governance in the three generations”, and he vigorously highlights the crimes and destruction of later generations of politics in the problems of kings, ministers and law [5]. This shows the basic differences between the theory of discipline and merit-based governance in terms of the current and current situation. In other words, Lizhou has been aggressively denied the real political tradition since Qin and Han on the ground, or his criticism of the laws of the ancestors of the Ming Dynasty has expanded to the political agenda since Qin and Han [6]. This also prevented him from adopting a national thinking based on the real state tradition.
So, Lizhou was straightforward and Baoqiang.com Experience “There are laws for more than three generations, but there are no laws for less than three generations” (“Original Law”). This is different from the founding thinking of the generation of governance, which has its own family rules. This priest was determined to handle the strict public-private divisions of scholars on its own, “However, what they call law is the law of one family, not the law of the whole country. Therefore, Qin changed the feudal state and became county, and made the county county private to me; Han built a common deed, so that it could be vassalted to me; Song Dynasty resolved the troops of Fangzhen to me with the obscurity of Fangzhen. How could this law have a slight heart for the whole country! Can it also be slightly called a slight law?” (“Original Law”) Since Qin and Han, the French style of real political traditions has not been slightly public energy, so it cannot be called “law”.
The governance theory has traditionally viewed the rules of the dynasty and developed the political mind of the ancestors’ laws. The practice of merits is especially from the beginning to the end of the country to the law of ancestors, explore the foundation of the country, reflect the stories of Taizu and the French style of ancestors, and emphasize the reconciliation of the politicians and the scale of the country. In Lizhou’s opinion, these are not legitimate. “Those who argue that there are laws of each generation, and the sons and sons regard the law as filial piety. If the law does not conform to the laws, the former kings do not swear their interests and desires to create it, and the later kings may not swear their interests and desires to destroy them. Those who swear are enough to harm the whole country, and those who stolen them have not started are not harming the whole country. They must want to deal with this and that vague vague name, which is the suppression of the stigma of the stigma” (“Original Law”).
Without “Tongli’s literary style, the system of Gen and Shizhi, the article of Water Heart” this night’s tradition of worldly governance, Lizhou’s high attention to the French style is difficult to appear. Although the specific treatment method is to adopt a dramatic stand that confronted the three generations and later generations. This French theory can be said to have greatly promoted the thinking of theorists since Zhu Xi to discuss politics with public and private moral character. Zhu Xi and Chen Liang discussed the king’s dominance, and took the heart and law as the key points. Zhu Xi focused on the important side of the virtue criticism represented by the “heart”. In Lizhou, criticism of French tradition after three generations was greatly apparent. Just nowAccording to real political tradition, this attitude can be said to be very exciting, and it must be consistent with the three representatives’ energy changes. Lizhou proposed that “there is a rule of governance before there is a rule of governance” is to push the relationship between governance and governance in the later generations of governance theory to the ultimate end of the principle of taking governance as the basis, and to use the three representatives to think about governance as the basic basis of focusing on governance. The mainstream theory of governing people in the late age of governance must be different from this. Since the late Qing Dynasty, some old-fashioned factions criticized “Mingyi Waiting for Visits” often out of this [7].
Secondly, based on this aggressive denial of real political tradition, Lizhou’s understanding of the monarchs since Qin and Han is based on the most evil determination. This analysis greatly weakens and narrows the correct understanding of the head of state in the political system.
Because it is not a relatively specific historical and political relationship analysis, Lizhou’s “Zhengjun” has greatly influenced his presumption. “At the beginning of life, people are selfless and each one is beneficial to each other. If there is public benefit in the whole country, no one can be happy, and no one can be eliminated if there is public harm. Some people go out and do not take advantage of their own benefits, but make the whole country suffer its benefits. Do not take advantage of their own harm, but make the whole country harm. This is the diligence of such a person must be thousands of people in the whole country. With thousands of times of hard work and no one can enjoy their benefits, it must not be the same as the whole country.”InseparateFrom this civilized state of humanity, that is, the so-called “loving and ruthlessness”, explains the characteristics of the role of the king (“diligence” and “for the public”, beyond the sympathy). To ensure that the three generations of monarchs were diligent and public, is the basic format of “the whole country is the main, and the k
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