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Rethinking the Distinguishing of Kings and Dominances in the Pre-Qin Confucianism
Author: Wang Zheng (School of Philosophy, Chinese Academy of Social Sciences)
Source: “History of Chinese Philosophy” 2016 Issue 3
Time: Confucius’ 2568th YearBaoqing Year 18th of the first lunar month of Dingyou
Caiming Market Jesus February 14, 2017
Content summary:The distinction between kings and dominance is the main step of Confucianism from moral philosophy to political philosophy, and can reflect Confucianism’s most focused and fundamental understanding of politics. Confucius’ “ancestors of the ancestors were praised by Shun and his civil and military officials” initially laid the foundation for the distinction between kings and tyrants, believing that hegemony is the rule of virtue and tyrant is the rule of punishment and punishment. Mencius reflected on the political and realities of war against the country, and realized that the focus of the distinction between kings and hegemony was whether it could win the people’s popularity, that is, domineering is based on the common people and profit. Xunzi accepted the consequences of Legalism at a certain level, but he believed that because the management of Legalism lacked Confucianism, it could not achieve long-term stability, and hegemony was based on gifts as the most basic principle.
Keywords:domineering/龙文/Pre-Qin/Confucianism
Confucian moral philosophy not only aims at morality, but also ultimately leads to the social and political order that is born. Therefore, Confucian moral philosophy is naturally connected with political philosophy, and the main step in Confucian moral philosophy leading to political philosophy is the distinction between Confucian kings and overlords. The distinction between kings and dominance is based on Confucian moral philosophy, and is applied to political philosophy. It is also the most focus and underlying understanding of politics by Confucianism. This distinction has a major position in Confucianism, and this is also determined by the characteristics of Confucian philosophy itself①.
The so-called domineering is a political concept that emerged in the late Chinese thinking, which is used to describe the excellent politics of the ancient Three Kings era. It appeared earlier in “Shang Shu Hong Fan”, which records the nine ways of governing the country in ancient times taught by the Shang Dynasty to King Wu of Zhou, namely “Hong Fan Jiuyan”, which is the “Hong Fan Jiuyan”, among which the Shang Dynasty was taught by the Shang Dynasty.The fifth department of “The Emperor built his own strength” says: “No side or party, he is domineering and polite; no side or party, he is domineering and mediocre.” The so-called “imperial spirit” is the standard of the ruler, and its important content is to benefit the people, choose talents, and act with straightforward ways. As long as such a monarch can “become parents and be kings of the whole country.” Therefore, “no party without bias, no party, domineering and stern; no party without bias, domineering and mediocre” means that the ruler has a fair and righteous heart without any slight pain, and will not form a good group for his own selfish interests, but must do as much as possible for the public interests of the whole country. This is the way of kings. Only when a ruler takes this just path, a country can manage it well. If this is missing, it will lead to a confusion of the country. The sacred spirit appeared in the age era with the emergence of the Five Hegemons. Due to the changes in real politics, under the circumstances of the Zhou emperor’s grandfathers, the strongest among the marquis maintained the stability of the whole country. From a functional perspective, the Five Dominions have realized the peace of society at that time, so many thinkers at that time believe in the strong value. However, no overlord has ever been able to keep this stability for more than ten years, which is a strong contrast with the stability of the Western Zhou Dynasty for hundreds of years. However, the era when the Western Zhou Dynasty was led by the Zhou emperor was indeed invincible, and the former domineering seemed to be no longer effective. It was precisely under this rigorous social movement and ideological conflict that the pre-Qin Confucianism and other scholars, especially the Legalists, launched a debate on which one can dominate or ruthlessness can better realize the long-term stability of society and the order of politics.
1. Confucius’ CP (character matching) led the discussion of fans. Confucius, who was ashamed of saying “the ancestors told Shun and the civil and military officials”, inherited his previous domineering fantasy, and further formed the idea of distinguishing kings and domineering. Mencius once pointed out that “Minnis’s disciples are indifferent to the affairs of Huan and Wen”. In his teachings of his own students, Confucius once talked about the difference between domineering politics and erotic politics. In Confucius’ view, politics has at most two forms: “Tao it is governed by politics, and it is punished by punishment, and it is avoided by people and is vulnerable; Tao it is governed by virtue, and it is commendable and has good moral character.” (“Speech: Confucianism”) is a politics that focuses on punishment and punishment and decree, and a politics that focuses on moral character and gifts, while Confucius agrees with the latter. This passage can be regarded as a general idea of Confucius’ political thought, not only expressing his political proposition, but also explaining the political system he opposed.
Confucius believed that relying on political power, national machines and laws and regulations to govern the people, although it could make the people not break the law because they were afraid of punishment and were concerned about breaking the law, but it would make the people use utilitarian calculations as a starting point, and then lose their shame and morality.self-discipline. As long as you rely on the influence of morality and the soft rules of gifts, the people can be able to feel the behavior of the website manager from a shameful and moral self-disciplined approaching the long-term care of the website. The strict judgment of these two forms of governance is the focus of Confucius’ political management concept.
The reason why Confucius believed this was that he had a deep social landscape and thoughts. In the era of “debt and bad luck” at the end of his age, Confucius was infected with the purity of classical and excellent energy and moral politics. What he saw was that for his own selfish interests, he pursued a series of so-called strong policies to get rich with high-pressure decrees and strict punishments, which resulted in the people’s life being very sad under the “harsh government” of “better than tigers”. Therefore, he upholds the worship of the classical energy and moral politics represented by Zhou Gong, as well as his strong criticism of real politics, and proposes that the country should be governed by virtue, and that it should not be governed by law. Because in Confucius’ view, Dharma is just something, something that must be based on other ideas as internal energy. If it cannot be achieved by establishing higher moral energy above Dharma, then Dharma will only flow into something that is personal or privileged.
And although Confucius did not clearly put forward the argument for nature, in his philosophical thinking, he trusted that humanity was bright. So he believed that the politics of the people is to stimulate their own virtues and make them act accordingly. What is needed in specific politics is the tribute scriptures to make people’s behavior more general and standardized. This kind of political management thinking is domineering thinking, which is very different from the thoughts of erotic and even later generations of Legalists. In the eyes of the Legalists, humanity is a vigilant and aroused by profit and avoiding harm. Therefore, if the ruler wants to manage it well, he must adopt strict criminal laws and use threats and powerful skills to deal with the people. In this way, the law becomes a set of ruthless and poisonous treatments in the hands of the ruler, which is completely different from the law in modern politics. The law of modern politics is a set of rules with independent objective meanings, and no one can be inscribed in the law. From this we can see that Confucianism opposed the rule of law against the Legalists in the pre-Qin period, and it actually implied restrictions on the monarch. Of course, in that era, Confucianism did not have Bao Haimei can build an inherent restrictive form of objectivity, so she can only limit the monarch with virtue. But no matter what, being domineering or choosing stubborn is the most basic difference between Confucianism and Legalism.
For Confucius, the most differentiated between dominance and stubbornness is the following two chapters in “Theory”:
“Zi Zhuo asked for politics. The Master said: “Enough food and enough soldiers, and it is easy to believe it.” ’Zi Cheng said: ‘When you go there hel
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