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Back to “home” and “country”
——The political reality of Confucianism in Song and Ming dynasties and its revelations
Author: Cui Haidong
Source: Author Authorized Confucian Network Published
“Zhongzhou Journal”, 2010 Issue 5
Time: Confucius was in the 2570s Jihai April 18th Jiwei
� The long-term maintenance of the href=”https://twilovedating999.com/”>has been damaged, and it has been difficult to do it. However, the dual political format and basic autonomy have enabled Confucianism to appear and act in the main body of the family and the country. Song Mingru’s success was excellent in this area. Contemporary Political ConfucianismSchooling Network only neglects the family and the countryside, so when the Song and Ming dynasties were used as a pretext, they turned downward, define the modern sentiment of “home” and “country” from the head, and then returned to Zhongling and practiced farming.
Keywords: 天学; 山学; 山学; 山学学; 山学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学�
1. The Central Domain of Confucianism
Confucianism originally had a different political management idea from the ruler’s power—the three statutes of Tao, politics and learning are combined. At the risk of being too slow, you can briefly summarize it as follows: Because people’s qualifications are of high or low, their hearings are in sequence, and their evidence is a bit unrestrained, so there must be wisdom and stupidity, unworthyness, ability and inability to overcome them. Therefore, on the one hand, we must be excited to teach them, such as “there is no teaching” (“Speech·Wild King”Purchasing softwareThe following quotes are only the title), “Prophet”After thinking, first realize, then realize it” (Mencius·Wanzhang 1), etc., and use the scholars to lead the way to break through, and then break through the overall system of scholars and agriculture industry; on the other hand, we must enrich and organize it, namely “full food”, “full soldiers” (“Jingyu”), “choose and ability” (“Travels·Travels”), “being but not conveying” (“Guidian Chu Jian·Tang Yu Way”) and so on [2] , the two are the same as the combination of politics and religion, and the lord and teacher to create a righteous person [3].
The reality of this fantasy relies on the creation of political structure and is carried out in sequence. The administrative structure differences established by political structure and the division of national public power are the area projected by Confucian political talents, and are focused on individuals. href=”https://twgodating.com/”>力力大力大力力大力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力It has been a common age for thousands of years, so this structure is the first area for the learning, training and projection of Confucian political talents. Huazhen refers to the education Huazhen Party [6]. The village is a community naturally formed by social, regional and historical reasons such as the transfer of personnel and the division of jobs on the basis of family. Therefore, it is the second area that is projected by the family after it is tightened. Governing the country means entering the national public authority, managing political affairs, until the whole country is pacified, and building a righteous person.
This general setting forms an advanced format, not only Confucian politics are both at the level of level and incompetence. More importantly, it integrates the two political forms of generation and human development into a “domineering” fantasy paradigm. Generation means respecting the basic layer, historical structure, and natural growth of blood, region and other basics. Combining the body, and moving forward autonomy[7] and alliance, in the past, violent annexation and growth of seedlings to help grow, this is as Confucius said, “To be happy to be a country, to end the world” (“后后后”)[8]. Human success means to emphasize the emotional design, system creation, and public power setting of the national level, such as Confucius The answer is a question that Bang said, “Xia, Yin Hui, Zhou Mian, Shao Wu” (“Wu Ling Gong”).
However, among these five, in terms of political reality, pacifying the whole country is ultimately ultimate, and this is not to be discussed. Cultivating oneself is the foundation of politics, but it is finally done. It is a matter of nature. Therefore, if you want to be blessed forever, the national public rights system will be an important battle. However, in the modern political reality of China, for Confucianism, family and country are more important than countries. It is located after self-cultivation and before governing the country, and is in the place where it is located Baobao.comNew China is actually the main venue for Confucianism to implement political management ideas. Therefore, the author adopts the meaning of “permitting this middle”, which is called “the central territory” [9]. The above explains this by the activities of Confucianism in Song and Ming dynasties. The reason for the Song and Ming dynasties is that there are three aspects, as far as the national public rights are concerned, The descendants of the Tang and Song dynasties were from the noble clan to Confucianism; in terms of the Zhongle area, until after the Tang and Song dynasties, the basic society’s structure was perfect[10]; in terms of Confucianism itself, Confucianism was revived after the Tang and Song dynasties, and many of them were selected and retired. Confucian scholars stayed in the family and countryside. , theory is well-equipped with personnel elements, so it can form a new energy to transform the middle and make Confucian fantasy work.
2. The Zhongli field is the mainstay of Confucian politics in the Song and Ming dynasties
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First, dual politics became the central dominance of Confucianism. Although Confucianism had political management ideas, it was actually divided between Taoism, politics and learning, and the national political rights were all publicly owned by the monarch[11]. Confucianism was completely eliminated from the political subject, thus forming a dilemma between fantasy and reality. The monarch’s power cannot be defeated and ruled, so he must be hired. Therefore, in the governance of the country, the collapse of the Confucian dilemma should be the road to “get the monarch and do the way”, and he was hired by the monarch, entered the national public rights system, and used Confucian monarch to realize the wish of peace in the current state. However, this is because he has always been controlled by the monarch’s power and is difficult to do. As a result, this has been proven by history and does not need to be described. Therefore, the public authority field is ultimately a guest place for Confucianism. At the same time, the public authority system has not reached the land of modern nationalism with its control. It has not been closely linked to society, and it usually only reaches the county level, so it has formed filial piety. The political dual system that centralized power and autonomous regions, as the general teacher, is called by the chief teachers, is a political dual system that runs in parallel with the autonomous region. This generally forms a vacant area of power in the family and the country, leaving behind a precious and practical political management master. So we see that, regardless of whether you are, Confucianism can retreat The Song Dynasty treated the downward trend and transformation of the people and became popular. For example, the family law of the Song Dynasty treated literati with respect to the literati, and the number was called “Governing the whole country with scholars and officials” [13]. The Confucianism can be said to have a king, but the Confucianism in the central part could not be used in this way, so it could transform it into it by itself. For example, Zhang Shuai was able to carry out the well field because “schooling books and respecting literature, but not extending its ambition” [博官网14], so he retreated to the canal and thought that “it is impossible to achieve the whole country, but it can be experienced in a country”[15]. The “Zheng” of the Han Dynasty directly originated from its dissatisfaction with the Qingmiao Law of Wang Anshi[16]. For example, the imperial power of the Ming Dynasty was high and political ecologies were evil[17], so Confucianism began to turn. From the “downward” “get the king’s way” to the “downward” “transforming the common people into customs” [18], the Wangmen’s teachings and c
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