【楊萬江】論荀學的正統性及其對三代傳統的繼承一包養和發展——兼論荀學與法家學說的比較

Keywords: Xun Xue; Orthodox; Three Dynasties of Political Affairs

Chinese Graphic Category: Text Code: A Article Number: 1673-2030(2023)04-0005-07

Daily Received: 2023-03-26

Author introduction:Yang Wanjiang, male, middle school of Confucianism research at Shanxi Academy of Social Sciences, special consultant, born in 1965, from Chongqing. The purpose of the discussion is to shrink into a group and humming faintly. : Confucian political philosophy

For a long time, I believe that Xun Xue’s discrimination seriously defeated Xun Xue’s voice out of the Confucian legitimate statement, and distorted people’s understanding and understanding of Xun Xue. This article will discuss the correctness of Xunxue from the Three Dynasties to Confucius in order to establish Xunxue’s position in the Confucian statistic. We have discussed Xun’s moral theory, legal rights theory, economic theory theory in the rule of law market, gift theory, and even national theoretical theory in related articles. The task and focus of this article are not to describe Xunzi’s thoughts [①], but to remind Xunzi’s thoughts to inherit and develop the traditions of the three generations. When we describe Xunzi’s political philosophy as important as a rule of law with legal authority and value, Legalists without a value base are placed in the position of companionship. Through comparison with Legalists, the statistic of Xunzi will become clear.

1. What is Confucianism: Taking a path of value respect for people on the way of harmony in the middle of Shun

What we call the rightness refers to the mainstream value that is used in Confucian classics and Chinese history to guide and standardize human careers, as well as the thinking and appropriate civilization tradition that is regarded as correct by mainstream values. The correct Confucianism is established from the “Six Books” described by Confucius and its value tradition (Taoism) from the Three Dynasties to Confucius. Moreover, if the value that cannot be implemented in politics is empty and has no influence, then the value of Confucianism is actually implemented through the politics and its political traits of the three generations. The importance of Confucianism’s political affairs is expressed in “Shangshu”, “Penas”, “Year”, “Book of Changes” and related academic literature. Compared with other classics, the “Shang Shu” compiled by Confucius as a direct “Political Code of the Past Kings” has a special significance for us to understand the political trajectory of the three dynasties.

The description of the political principles of the three dynasties can be summarized as the administration of Xia, the controversy of Shang, and the virtues of Zhou under the principles of Shun Zhonghe. A politics that inspires people to make contributions and limits their power to invade the people without restraint, and can treat each other well with the same moral character as the emperor in terms of morality and feelings, and protects the preservation of the people is not only the physical meaning and great meaning of the three generations of political dynasties, but also the three generations of righteousness inherited by Confucius.

The problem facing the whole country in the Shun era was the problem of how to gather divergent countries all the way to cooperate with the solution to national needs. In order to make people form a unified order, they must respect both different countries and people, and be harmonious with each other without conflict. Respect for people is “middle”. If there is no conflict between each other, it is “harmony”. This is what I call “neutralization” method. As the “Yi Ji” says, “The Qian Dao changes, each corrects life, and maintains harmony with Taihe” is also as discussed in “The Book of Changes”. The concept of “neutrality” seeks to realize the conflict and harmony between human relations in politics in terms of the position and characteristics of the human relationship established by God’s creation. This means that the meaning of Shun’s Way is to let civilization walk on the path that a person’s value develops. All Confucian values ​​and principles originate from and develop from this tradition.

Shun valued the characteristic of human beings as life needs. Therefore, Shun asked the bureau to “not betrayal or not to betray or to be trapped”, and warned him, “Be careful that you have a position and respectfully cultivate your wishes. If the world is trapped, the sky will be destroyed forever” (“Yu Book·Big Yu Zu”). This warning instigation means focusing on the political mission on the actual affairs of promoting people’s livelihood and saving the people from difficulties. Therefore, Yu Zheng’s political management concept,This emphasizes the principle of “virtue is to be good at governing, and politics is to cultivate people’s attention.” The bureau must do a lot of things to help the people in solving the difficulties faced in their people’s livelihood career. This is the tradition of great achievements of the Great Yu Tao.

Da Yu used the “Six Palaces and Three Things” [②] and the meritorious order of “Nine Merits and Nine Merits and Songs” [③] to create a “East and Storm in the Sea, the West and the West are covered by the quicksand, and the South and the Sound and South are taught in the Four Seas” [④] and has the “Five Costume” structure. However, under the concept of solidifying power, the Xia Dynasty slowly moved towards negligence and failure. Commercial government is to start from the accusation of “the King of Xia led the reins and severing the Xia family” [⑤], and to oppose the tradition of the Xia Dynasty’s merits and benefits, forming a pressure on the self-cultivation of the people, turning the “political and civil” state-oriented economy proposed by Da Yu into a rule of law to protect the people in humanity. The market economy of destiny, which is “self-indulgent” and is not restricted in terms of value, has promoted the development of business and businessmen, resulting in a prosperous era of green copperware and a wide range of business activities [⑥]. Even the business, businessmen, business, business, and businessmen related to buying and selling in Han Dynasty were related to the Shang Dynasty. This means that the political value connotation of “Zhong” has changed from Xia Road to administrative nurturing to restricting power through the rule of law to protect the people from being restricted. However, while keeping the people unrestrained, the business and government also creates the strict preservation and crisis of the people’s self-sufficiency. It does not save the guaranteed bottom line. The unrestricted purchase and sale also caused a large number of debt slaves, soldiers who were captured by the Shang Dynasty, and even human sacrifices. This has been proven by archaeological discoveries. This has in turn created a huge pressure on the rule of law order of commercial government and further led to the violent commercial government.

The retort of King Wu of Zhou said that “only the parents of Liuhe and all things are the spirit of people and all things” [⑦]. People are not just passive political laws, but emotional and spiritual lives. Political bodies must show that “God blesses the people, be a king, be a teacher, only by defeating God and bringing all directions”[⑧] This kind of Liuhe energy parents love and peace with the people through the bureau’s love and peace. No matter how reasonable a political system is, once it does not care about such a fact and has no emotional morality, it will not be accepted. It will inevitably produce the rebellious anger of “after we are slandered, we will abuse our enemies” [⑨], and the Shang and Zhou Di TC: