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Confucianism’s standardized teaching on the right society
Author: Fang Chaoying
Source: Author Authorized Confucian Network Published
Original from Pengpai News
Time: Confucius was the 17th day of the first lunar month of Dingyou
Jesus February 13, 2017
[Author’s Note: This article is based on the author’s speech at the “Annual Meeting of Historical Law 2016” (Chongqing: Northeast Major School). The original topic is “Confucianism’s Legal Standards on the Standards of Rights and Standards on the Rights of the Orthodox Society”. When Peng Pai’s News was published, it was changed to “Confucianism’s emphasis on the “unity of man and nature” and is completely different from the personalism based on the rights of Eastern Methods“. 】
This conference is based on maliciousness. For the needs of adapting the situation, I will discuss the standards for maliciousness, or perhaps more generalized in the development of Confucian traditions. To be honest, Confucian actresses who do not confront modern laws are the heroines in the story. In the book, the heroine uses this specific theory of the reticulum of the document, saying that the “law” in Chinese history is not the “law” in modern meaning. However, there is indeed a large number of scholars about what is justice (or just) and what is justice (or just) society. Therefore, I just analyzed and outlined these scholars: If Confucianism lives tomorrow, what will its evaluation of the modern social discipline? To put it seriously, this is to stand in the modern standpoint and apply modern art to explore Confucian resources, which cannot be said to be the original view of Confucianism. When we started doing this, we immediately discovered that Confucianism had a variety of words on this issue and was confused, and had been self-disputed for thousands of years, and it has never been a conspiracy. I summarize the classical concepts in this chapter, and I think it is Teacher Confucian Ye. There are at most five different stands in the study, which may be used as a standard for valuing evil or justifying society.
The first type is the standpoint of the machine discussion, that is, to judge a system or behavior from the host’s machine. When Dong Zhongshu, Hanru, took the initiative to “original heart crime” when he decided on the “age” of Hanru Dong Zhongshu, which is to say that the person involved in the case was involved in the operation. In general, Confucianism since Confucius has always valued people very muchThe “benevolence” of the five constants is based on the heart of loving people; when Mencius promoted the “https://twlovecandy520.org/”>Taiwan Baoshang Network, he advocated the promotion of Wang Shuzheng and promoted the heart of the evil, and he could build a domineering and implement good governance. In addition, the “Travels” talk about “taking the whole country as one, China as one person”, and “same as the common people” as Mencius, both explaining a characteristic of domineering politics from the recommendation of the “Happiness with the people”. In this way, whether a judicial process is good or bad is not completely judging the internal facts and French, but also consider the main actors of the person in charge.
The second type is the position of consequence discussion, that is, to judge its badness from the effectiveness brought by a behavior or ruling system. This is a long-term diagram of the fantasy diagram of the three generations of sage kings. “The person who is close to each other is Chen Jubai. The relatives said that he had a good relationship, and his thoughts on the common and well-off society in “Gifts” talked about the ancient fantasy of society, how simple and simple the common people were, how careless and lonely people were taken care of, and how harmonious the social order was, which was also a consequence. Therefore, the standard of valuing a system and a set of laws and regulations lies in the effectiveness of their creation, and the current aspects of customs, order, weak economy, and poor uniformity.
The third type is the standpoint of moral theory. Confucianism begins with a moral theory, and nowinvestigation of people often criticize Confucianism for concluding all social problems as moral problems. From the pre-Qin period to the two Han Dynasties, the proposal of the “Three Neighbors and Five Constant Permanence” seems to have found a moral standard that can be fair in a society and a set of systems. In this way, it seems that a system of relay is not justified, but rather because it meets a certain moral standard. This is a moral statement similar to the standing of modern Eastern scholars who judge everything based on the standards of human rights and unrestrained values.
The fourth type is the French discussion stand. In fact, there is also a tradition in Confucianism, which believes that the power balance system can comply with the law.The rules, or whether a society can be justified, depends on whether it can strictly follow the rules. The so-called “rule” is the most important thing. In “The Zhou Dynasty”, there is a complete set of carefully prepared regulations on inheritance of the throne, the selection of national officials, power-related operations, etc.; in “The House”, every behavior in daily life can have corresponding gift rules, and even have very complicated regulations. “The Age of Ram” says, “If you establish a tomorrow, you will not be worthy of your future, you will not be worthy of your future.”Breeding stories are a classic discussion about the standard of French standards in the Ming Dynasty, and this is also reflected in the “big gift” competition in the Ming Dynasty. In “The Discussion of the Yin and Zhou dynasties”, Wang Guowei systematically described the French laws of the righteous society stipulated in the Zhou Dynasty’s tribute system. Therefore, there is a French tradition in Confucian tradition.
The fifth type is the standpoint of situational discussion. Confucianism also advocated “acting rights” while “keeping the law”. Confucius and Mencius both talked about the problem of “rights”, and Dong Zhongshu further discussed the relationship between “constant” and “change”, that is, he could not be able to observe classics and sages when he passed away, but also had to change his powers in time. The biggest difference between the gift system and the legal system is to oppose one-size-fits-all, and to adapt to the situation, place, and people. “Travels” say “Travels are set according to feelings” and “Travels are suitable and customs are made.” Xunzi discussed the relationship between the former kings of Fa and the later kings of Fa, and the later kings of Fa refer to the changes in time and time. Later Confucianism had a large number of discussions on “time” and “power”, especially in the dispute between feudalism and county counties. Because Confucius never advocated the county system, most of the people who protected county in later generations developed from the concept of time. From this perspective, Confucianism believes that social reorganization or judicial system cannot be fixed as a given form, but must be changed by time and at random, that is, by changing according to changes in historical situations and character situations.
In this way, Confucianism seems to have both dynamics, consequences, morals, French and situational arguments in terms of rights and balances social justice or system. So, isn’t Confucianism very troublesome? Just say this, then say that; everything you say is equivalent to nothing. In fact, Confucianism did not advocate that these “five discussions” can be used simultaneously under any circumstances. In any particular case, he determined that only one of these stands could be taken. So, how to determine which position to take? There is no doubt that the highest standard of Confucianism is to conform to “Tao”, but this “Tao” is very secretive. What should I do? I think,During the ages, Confucianism also discussed how to specifically transform “Tao”. There are three specific details: one is the path of the mind, the second is the path of nature, and the third is the path of reason. In other words, mind, nature and reason represent the three ways proposed by Confucianism to help people choose and determine what standards to use to balance good deeds or social justice. Of course, these are all summaries made by me personally, and classical Confucianism does not seem to have clearly summarized this.
First, the path of the mind, that is, to determine what position to take based on the conscience. I just heard about the “Liuhe Conscience”. In our daily life, we often say that “conscience is there” and “conscience is eaten by dogs”. It can be seen that the principle of conscience is still influencing even in the lives of modern Chinese people. Mencius said “to be honest and intellect”, advocating conscience, co
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