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The philosophical interpretation of “Zhou Rong” and the foundation of moral politics – a new exploration of Confucius’ political philosophy
Author: Song Qianfeng
Source: “Yunxi Master Fan Dao” No. 2, 2018
Time: Confucius was the fifth day of the sixth month of Wuxu in the year 2569, Gengxu
Jesus July 17, 2018
As the first political philosopher in Chinese history, Confucius’ philosophical thinking on “politics” is not manifested by the systematic conception of fantasy political order and the proof of justice, but is expressed as a physical understanding and thinking point of “Zhou Rong”‘s energy, principles, nature, etc. This philosophical understanding and philosophical interpretation of “Zhou Rong” is importantly expressed as the concept of “virtue politics” and its principles. The realization and implementation of “virtual politics” are worthy of self-cultivation and virtue of “politicism”. In other words, “politicism” can “rely benevolent and righteous” is the foundation and guarantee that “virtual politics” can be implemented. It is precisely because of this that Confucius’ political philosophy thoughts have reasonably extended to the personality shaping and virtue formation of “politicians” and their waiting teams. That is, the moral philosophy thoughts with the personal shaping and virtue formation of “politicians” and their waiting teams as the theme is the result of the natural extension of his political philosophy thoughts; on the contrary, it can also be said that Confucius’ moral philosophy thoughts are derived from the thoughts of his political philosophy.
1. Zhou Rong and Confucius’ political philosophy
If we leave “Zhou Rong” aside, we will not investigate the connection between “Zhou Rong” and Confucius’ political philosophy, so we will miss the point of exploring the fairness of Confucius’ political philosophy. Although this is well known, in previous research, the relationship between Confucius’ political philosophy and “Zhou Rong” seems to have not yet given a sufficiently fair explanation. Regarding this problem, a more representative view is this kind of view, that is, “Confucius maintained Zhou Rong, which was old, backward and even reversed (reverses the historical tide)”[1]15. At a certain level, this kind of explanation is undoubtedly appropriate, but it cannot explain the philosophical characteristics and philosophical values of Confucius’ political thoughts, because we cannot understand why a “old, backward, or even reactionary” political thought and political statement become “philosophical”. Another more influential view is that Confucius’ philosophy is the result of reflecting on the history and civilization of the three dynasties of Xia, Shang and Zhou dynasties, especially the Zhou dynasties, that is, some theories or thoughts were drawn through reflection. [2]125-128 This kind of explanation is undoubtedly correct, but it seems that there is no real difference between “Zhou Rong” and Confucius’ political philosophy.The thinking of nature is well understood. We understand that the result of Confucius’ reflection on the political and religious system of the three dynasties was “from Zhou”. “From Zhou” was undoubtedly “continuing” rather than “opening”, and was to keep the old rather than innovating, and “reflection” could not be fairly explained Confucius’ political orientation of “from Zhou”. Otherwise, the key to working on the old or new is not seemingly not to catch the key to work. At a certain level, what makes people confused is: in an era of thief collapse and gloomy, why did Confucius take the maintenance of this “Zhoufeng” that had entered the decay and its philosophical knowledge of its energy, principles, and nature as its own thinking task? We found that Hegel’s famous discussion on the relationship between philosophy and the times gave us an inspiring perspective from the beginning of the question.
Hegel said: “A few sentences need to be said about how the world should exist. In this regard, learning philosophy is always too unreliable. Philosophy as a thinking about the world will not appear until the realization is completed and the process of its structure is completed. What the concept teaches must be what history shows, which means that only when it is more mature than reality, fantasy things will appear to what is real, and when you master this solid lifebuilt the price realm, it was built into a wise kingdom. When philosophy turned its gray color into gray, the living situation became older. Drawing gray into gray can’t make the life form lighter, but only makes it recognize. The cat heads in the mina will have to wait until dusk arrives before they fly. ”[3]14-Female College Students’ Care Club15 means that philosophy, as a thinking about the world or perhaps a mastery of the thinking of the times, will only appear when this world or era is in the decay period, and the reason is that: as long as it is: When the corresponding world and era pass through its own strong period and are in decline, the energy, principles and essence of this world and era will appear increasingly clearly to thinkers; in other words, as long as the historical justice of the corresponding world and era becomes almost the same, thinkers can regard it as a whole in the perspective of reflection.
From this thinking perspective developed by Hegel, we can see that the age period in which Confucius was in is not only a period when the “Zhouyou” is increasingly decaying, but also a period when the “Zhouyou” is strengthening and convex. The “Five Hegemony of Ages” and especially Duke Huan’s dominance, from one perspective, honesty opened up the back and failure of “Zhou Rong”, and from another perspective, why is it not the maintenance and development of “Zhou Rong”?What about Guangnian? Maybe it can be said that Duke Huan’s dominance showed and extended the life of “Zhou Rong” through the “returning method”. This is different from Confucius’ historical positioning and historical evaluation that are somewhat inconsistent with Guan Zhong. We understand that on the one hand, Confucius emphasized Guan Zhong’s backbone and destruction of “Zhou Rong”, and said that “Guan knew the gift, but no one knew the gift” [4]212; on the other hand, Confucius clearly determined Guan Zhong’s historical achievements in extending the life of “Zhou Rong”. Confucius said: “Donald Huan joined forces with the marquis of the marquis of the nine dynasties, and did not use military vehicles. It is the power of Guan Zhong. It is like his kindness! It is like his kindness!”[4]982 Similar comments to this include: “Guan Zhong is the prime minister of Duke Huan, and he dominated the marquis of the whole country. He is now receiving his reward. Guan Zhong is slightly slim, and I am wearing a left-handed slut. If a man is a woman, he will not know anything about it.”[4]98博官网9-9<a The two-sided characteristics of the 1992 period also show the following phenomena: on the one hand, this is a period of "weekly" going up and down the slope of "weekly"; on the other hand, this is also a period of time when "weekly" is going on a high and low slope. On the other hand, this is also a period of time when the thoughts, arguments and words about "weekly" are the most active and prosperous. Students such as Xu Yaoguan and Chen Lin have discussed this point from a different perspective. Xu Xie said: "With the "Left Edition" and "Mandarin", we look at the 242-year-old history, it is not difficult to find that in this era, there is a concept of cooperation that not only surrounds life, but also circulates the universe; this is a gift. As mentioned earlier, in the "People" era, the gift has been transformed into a humanistic representation. Age is the century of the gift, and it is also a human. The celestial period of the text is a certain development after the fall of religious sects in the era of "Fengshu". "[5] 40-41 Chen has developed a distinctive feature of the thoughts and discussions of "Zhou Bao" in his age period, such as the division between "Qing" and "Guan", the politicization and principled thinking orientation of understanding the essence of "Qing". He said: "In the ages, people's attention to gifts has shifted from sentiment to fairness. The moral system of sentiment must still be retained, but what the chefs care more about is the reality of the principle of fairness. The officials all regard the political and administrative meaning of gifts as the gift and ritual meaning of gifts, which makes gifts more important. The focus of civilization changes from ‘gift’ to ‘gift’. All of this is born from political decay and crisis in the late age period. “[6]15 Therefore, in general, the age period is especially the late age period, which is the period when “Zhou” is advanced and decayed. To borrow Hegel’s words, in the late age
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