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About the political concept of “Chengping Ping and Being a Good Deed” by Song Confucian Chen Shunyu
Author: Zhang Jiankun (Doctoral Graduate School of Yuelu Books, Hunan Major)
Source: “Original Dao” No. 37, edited by Chen Ming and Zhu Han, Hunan Major Book Club published in November 2019
Time: Confucius was in the 25th year of Gengzi April 25th, Gengshen
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(Yu Yingshi: “Zhu Xi’s Historical World: A Study on the Political Civilization of the Scholars of the Song Dynasty”, Life. Reading. New Knowledge Sanlian Bookstore, 2011 Edition)
Content summary: The management of the country with dedication to the three dynasties was the cooperation of the new type of Confucian scholars in the middle of the Northern Song Dynasty. Chen Shunyu, who “school and political affairs are called time”, once successively inherited Hu Yuan and Euro-Yang Xiu. He was the leader of the new type of Confucian scholars and doctors who suggested that the monarchs “majority” and promoted the court to carry out all-round political reforms. He was also the middle school of “Huxue” inheriting the “clear use”.
Since the third year of Jiayou, he has been constantly advising the court and systematically expressed the political concept of “adhering the peace and being a good one” in the country, that is, taking the “Tao” of the Six Paths as the basis and the “art” of the Six Paths as the basis, reconstructing the knowledge, value, worship and practice of the Confucian world tradition; taking “top cultivation and peace at the bottom” as the specific path, he tried to establish a benign political order of “co-governance” of the monarch and ministers by regulating the duties and qualities of the monarch and ministers in political practice.
On the one hand, eliminate the disagreement between the monarch’s lordship and governance rights to protect the monarch’s authority; on the other hand, give the right to a wider administrative self-reliance space, so that it can better protect the people: the monarch and his ministers are in harmony and gain a solid “peace”.
Keywords: Chen Shunyu; in the world; in governance of the country; in accordance with justice;
1. Introduction
Chinese traditional Confucianism has always had a strong current orientation. In their eyes, scholars and righteous people “cannot succeed because they are not broad-minded and resolute, and have a heavy responsibility but are far away from the way” (“Speech·Taibo”), and should cultivate themselves with “virtue” and “cultivate oneself to be safe and secure” (“Speech·Yingyou”). The moral principles of the Confucians can be regarded as the heavens of the world, and the concept of the world has become the focus of Confucian tradition. [1]
However, the only way Confucians can handle real affairs is doubted by everyone. Despite the fact that Xunzi wrote “The Imperial Confucianism” in “The Imperial Confucianism” in “The Imperial Confucianism in this dynasty, I am beautiful in my position and customs”, Shu Sun revolts around and discusses that “Confucians are difficult to achieve and can maintain success” (“Shi Ji Shu Sun Tong Ji”), it is still difficult to avoid “Confucians are broad but have few key points, and have few achievements, so their work is difficult to follow” (“Shi Ji Ji Ji Tai Shi Gong’s Preface”).
Although Emperor Wu of Han “demolished all schools of thought and wrote the “Six Books” (“Han Books·Wu Emperor”), the public still “mostly Confucian scholars were not as good as those of the civil servants, and the secular people were short of Confucian scholars”, and even “there were fewer Confucian scholars” and lacked self-belief in the world. Baoqiang.com[2] Confucians studied art, [3] They should “practice the ways of the previous kings” to pass the world, but they often “strengthen the world and seek wealth” to use the world. (“Han Book·Stern Peng Zu”)
The selfless nature leads to a self-righteous attitude. Since Confucians cannot think that they are burdened with the worldly nature, the art they learn and the worldly affairs they do will be difficult to avoid being different, and to set a distance between theory and reality.
Since Wei Dynasty, Confucianism has been challenged by the two religions of Buddhism and Taoism, and scholars have been attracted by its doctrine, which has led to the Song people’s sigh that “the Confucianism is indifferent and cannot be sorted out” [4]; Zhang Xuan was worried about “the court regards Taoism and politics as two things” [5], and Wang Anshi was subject to a political attack that “only knowing practices cannot be achieved through the world” [6]. They all confessed that the long-term drowning between practices and the world has been in the hearts of Confucians, let alone thinking about the world.
When Zhu Xi translated the collection of essays, he once said: “At the beginning of the country, people respected the morality and respected the rituals. They wanted to revive the two emperors and three generations, but they were as strong as those of the Tang Dynasty, but they did not say it clearly. Until the two Chengs came out, this principle was finally explained thoroughly.” [7]
Zhu Xi’s position had no grand purpose here, but “reason” actually constituted the Confucian worldly concept: “respecting the morality” established the value and worship of the world, and “respecting the morality” finally conquered the real path of the world, and “desireing the two emperors and three generations” expressed the order and goal of the world.
This “reason” was expanded from the “right language” of Taizong and Zhenzong. [8] covered the theoretical basis of Confucianism in the world, as well as the artistic path of how Confucianism passed through the world, that is, rebuilding the knowledge, value, worship and practice system of Confucianism’s world tradition.
With FanBaohao Network VIP Zhong Yan, Shi Jie, Yin Zhu, Ouyang Xiu, Li Li and others have been promoting their efforts, and their self-confidence has been changed. The concepts of the world have been thriving. Since Jiayou and Zhiping have been very popular.
Yin Shunyu (1026-1076), whose courtesy name is Lingqi, was named “Bai Niu Jushi”.A Jiaxing people in Xiuzhou. In the sixth year of Qingyu (1046), he failed the imperial examination, and was the first in the fourth year of Jiayou (1059), and in the third year of Xining (1070), he submitted a memorial to impeach himself for refusing to disperse Qingmiao money, and was sued to the public for the salt and alcohol tax of the Nankang Army. [9]
His young master Hu Yuan was a senior scholar from Europe and Yang to study and was close friends with Han Qi, Wang Anshi, Zhang Xian, Su Zhen, Li Chang, Liu Xu, Liu Shu, Qi Song and others. He was named during the Jiayou and Zhiping Period. He “referred to as time in academic and political affairs”. [10] He was the inheritor of the worldly concept of Confucianism in history and was the middle school for inheriting and developing “Huxue”. He wrote thirty volumes of “Duguan Collection” (now 14 volumes) and “Zhushan Records”.
(Hu Yuan)
Su Zhuo called his academic and talent “a tool for hundreds of people”. [11] Si Ma Guang, Wang Anshi and others also had high expectations for him. [12] For a long time, the academic community only used his statements as historical information for assessing the ideological civilization of the Song Dynasty, and lacked sufficient research on his thinking. [13]
This article takes Chen Shunyu’s concept of governing the country as the middle, clarifying the specific connotation and meaning of his political concept of “being peaceful and capable of inheriting peace”, pointing out that he takes the “Six Sects” as the value support, “cultivating peace from the lower level” as the artistic path, and “adhering peace from the lower level” as the most basic goal, expressing a comprehensive reform and a benign political aspiration of the form of co-governance of the monarch and ministers, showing the grand ideological outlook of “early Song” [14] and the ordinary direction of Chinese traditional Confucian national management thinking.
2. Six uses to rebuild the world tradition
The problems accumulated by the Northern Song Dynasty became increasingly prominent in the late period of the Renzong rule. Duri
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