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About Confucian “Elephant”: A Difference on the Transition of Political Power
——Add to discuss the “Shiqian” of “Year” and the Disasters on the Feudal System
Author: Zeng Yi
Source: Author Authorized by Confucian Network Published
Original from “Restoration News”, 2018 No. 4
Time: Confucius was in the 2569th year of Wuxu, August 29th, Guiyou
Jesus October 8, 2018
【Summary】Welfare womenFor Chinese traditional politics, the transition of power can be divided into three levels, namely, the king level implements the world system, the bureau level implements the priest system, and the basic society implements the town system. However, Confucianism has always taken the “Qianqi” camera to follow her actions. During the recording process, the staff discovered that they had the political management idea of choosing or “respecting money”, especially for the selection of officials of all levels in the bureau. However, since the “Three Dynasties”, with the establishment of the monarchy, we also request to abide by the principle of “limitedness”. Even if the political power transitions to the king’s level, although Confucians agree that the fantasy form of Shun “gives” the illusion, when it comes to the realm, most of them adopt the form of “father’s death and son’s death” or “brother’s end” and are actually derived from the physical manifestation of the principle of “grandness”.
However, there is also a saying in “Shangshu”. Through the comments on this, Han scholars believed that the principle of “faith” on the king’s level was of course suitable for the political management idea of ”faith”. According to Zheng Xuan’s words, the emperor and the marquis’ son “can always be able to master the virtues of his father.” In other words, for kings, the connotation of his “faith” differs from the request for officials or government, that is, it does not lie in the specific ability of governing the country, but in the key to observing and inheriting the “laws of ancestors”. It can be seen that the “elephant” on the monarch level and the “respectful” request for the ability to govern the country’s governance have the most basic differences, but they are suitable for the goal of “focusing on people”. Therefore, if we come from the perspective of Confucian “emblem” and it is not difficult to find that whether it is the world system on the monarchy or the world system on the monarchy, it is in a certain sense that in order to be suitable for “ear”, political loyalty has been brought into the main standard of selection. Especially for politicians, not only do they need to have specific skills in governing the country, but political loyalty seems to be more important, and both of them are the same.This has become the standard of talent.
【Keyword】Elephant, the law of the ancestors, the age of the ancestors, Zhang Liu
Chinese traditional politics has always had the initiative of “faith” or “faith”, especially for the selection of officials of various levels of bureaus. In addition, there is also a saying of “country”, that is, even officials and seniors in the country are “country”, which are in line with clan autonomy, and thus implement useful management of the basic society. However, for the emperor and the marquis, many people advocated the implementation of the world system, which is a manifestation of the Confucian “family” energy on the political level. The “Travels: Gifts” said, “After the night of the night, the whole country is a family. Everyone treats their own families, and each son has his own son.” This combination of the characteristics of the power of traditional politics.
However, “The way of the Great Way is the public, and the choice of qualities and ability.” For Confucianism, the most fantasy political power explanation should abide by the principle of “food”, that is, adopt the form of fantasy “letting” in the senator. However, since then, with the establishment of the monarchy, everyone has followed the principle of “father’s death and son’s death”, or “brother’s death and brother’s death”, which are the manifestations of the principle of “father’s death and son’s death”. In this regard, the monarchy seems to have completely departed from the fantasy politics of “money”. Of course, this form of power interpretation under the monarchy should also have a very realistic sensible consideration, that is, the monarch as the “emperor” reveals the secret relationship with the heaven, so that the incumbents can obtain a certain sacred legal nature, thereby eliminating the evil disputes between various political forces over the highest power. [1]
However, in the classics of pre-Qin classics and Han Dynasty Confucianism, we found that the purpose of “emblem” is to explain the principle that the monarchy is also suitable for “ear”. In other words, for kings, the connotation of their “faith” differs from the request for officials or government, that is, it does not lie in the specific ability to govern the country, but in the key lies in the adherence and inheritance of the “laws of ancestors”, which is the “report” of the political lectures of the Song Dynasty. “Big Learning” says: “Filial piety is good at raising people’s ambitions and good at stating people’s affairs.” In fact, not only for the family, the rebellious son inherits the ambitions of his ancestors; and in terms of national aspects, the heir king should also use the explanation of “the law of ancestors” as the most basic principle. In other words, the king’s “care” is “filial piety”, that is, abiding by the “laws of ancestors”, so “unfilial” means being unworthy. It can be seen that the “elephant” on the monarch level and the “respectful” request for the ability to govern the country’s governance have the most basic differences.
1. Examination of “Xiangqi”
The word “Xiangqi” was first seen in “Shangshu•The Destiny of Weizi”:
Wang Ruo said: “You! The Emperor of Yin, the Yuanzi, only read the ancients and respected virtues and eloquence. He inherited the previous kings, cultivated his gifts, and paid tribute to the royal family, and was always inseparable from the country. He was forever unlucky. But he was the ancestor who became a soup and defeated the saint.Guangqing, blessed by the emperor, was ordered to be ordered. The people are weak and powerful, and the evil will be eliminated. The merit will be added to the time and virtue will be brought to the descendants. Only by cultivating his plans, he always had commandments, respect and caution, and be respectful and respectful to the gods. I am grateful for my virtue, and I say I will never forget it.
The meaning of this passage is very clear. King Cheng of Zhou first conferred Weizi in Song Dynasty and encouraged Weizi to “emblem and treasure”. The goal is to make Weizi “a priest of the king of Yin” and be able to “reign in inheriting the previous kings” and “cultivate the virtues of the soul.” In other words, the wealth of the twig lies in the ability to imitate the virtues of its ancestors and the soup, which is “image”.
After that, the Confucian classics such as “宋机” and “宋机” all had the term “宋机”:
“宋机·宋机”: “The emperor’s Yuanzi was a scholar, and he was a rich man in the whole country. He was established in the world to establish a marquis of Zu, which was a marquis.” (Zheng Xuan’s note: “宋机 is a law. Because his son, Sunneng, was the ancestor’s tribute, so he made him continue to the world. “Ji Gong’s commentary: “The son of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the marquis of the