requestId:684c3e33ca25d0.19780167.
The Pre-Qin Confucian authority and the Gongyang family’s thinking on it
Author: Chen Hui (professed by the Department of Philosophy in Tongji)
Source: “Philosophy Analysis” Issue 4, 2020
Time: Confucius was in the 2570th year of Gengzi, the 23rd day of the 26th month of the Gengzi
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Abstract:
The pre-Qin Confucianism has already had a preliminary thinking about the duality of the relationship between rights: on the one hand, the use of power is based on the condition, and only by knowing the power can the general value of the wholeness be truly implemented; on the other hand, under special circumstances, the desire to understand power must be realized by the emotional anti-revolution method. Only in the Gongyang family can the conditions, goals, principles, etc. for the use of the power of counter-revolution can the dispute be clearly proposed. This theoretical conception of the Gongyang family not only deepened the Confucian understanding of the connotation, essence and function of anti-revolution, but also advanced Confucian power thinking to a new level. However, the Gongyang family’s idea of ”anti-Dao” was summarized by later Confucianism as “anti-Dao”, and the word “anti-Dao” was misunderstood by later Confucian scholars, especially by Song and Ming dynasties, which caused a lot of controversy. As a representative figure of theorists, Cheng and Zhu’s rights said that their thinking on the relationship between rights did not essentially advance the development of Confucian power thinking, and they also had many biases on the rights of the Gongyang family. These prejudices arise because of their thinking characteristics of “reason to enlighten the way” and because they do not understand the original facial expressions and meanings of the Gongyang family’s right to rebel.
Keywords: Rams; statistic; statistic; statistic; statistic; statistic; statistic; statistic of the Tao; statistic of the Tao
statistic of the power is one of the basic Confucian thoughts. In the pre-Qin Confucianism, the concept of power and the dual nature of the relationship between power have been established. Later, the Gongyang family deeply analyzed the reconciliation of the power relations from the perspective of “anti-Dao”, fully and deepened the connotation and meaning of Confucian power thinking. By the Song Dynasty, because they had not met the purpose of the Gongyang family’s argumentation and in order to strictly prevent the changes in power, many philosophers represented by Cheng and Zhu often used the saying “right is the sect” to eliminate the need for the transformation of the power of the previous Confucian scholars. Tomorrow, learners will also pay attention to Confucian power thinking. However, after careful review, there are still regrets. Among them, students rarely discuss or deeply understand the problems such as the source of thinking, the duality of the relationship between powers and the disadvantages of the harshness of the harshness of the harshness of the harshness of the harshness of the harshness of the harshness of the harshness of the harshness of the harshness of the harshness of the harshness of the harshness of the harshness of the harshness of the harshness of the harshness of the harshness of the harshness of the harshness of the harshness of the harshness of the harshness of the harshness of the harshness of the harshness of the harshness of the harshness of the harshness of the harshness of the harshness of the harshness of the harshness of the harshness of the harshness of the harshness of the harshness of the The rich connotation of Confucian power thinking is not only unobtrusive, but its actual meaning is also concealed.
1. Pre-Qin Confucian authority and its purity of thinking
The lines of the original crevices are extended to include direct, flat, and straight. 1. Direct and regular, flat, and straight are interoperable. If things are fair and unbiased or upright, they can be regarded as examples and set as examples. The laws or consequential things they are responsible for have broad meanings. Because of its generality, the law should be followed by all things for a long time, not a matter of time. Therefore, it is extended to the meaning of permanence or longevity, which is a constant, which means constant. This general and permanent confession: as a regular or regular law, things should be strictly observed or followed, without any rebellion. Otherwise, things will inevitably go into evil deeds.
The original name of the literal is wood, and later it is used as a stew due to the pronunciation, namely the scale (used as gold) or the weight (used as stone). The result of the scale is determined by the positioning of the scale (shrink) on the scale rod (i.e., the scale). Scale is a tool to measure the importance of things, and the value is based on the positioning of silence (rights), so silence (rights) can also be used as a word, which has the meaning of quotient and balance of entitlement. In this way, the meanings of change of power, rights, and rights are naturally derived. If the power changes are not detached, the limitations will be reduced, and this is an inverse or change. Therefore, when the “Speech” is instructed, it also said: “One is change.”
The meaning of reversal or change is not limited to this. In a specific preservation situation, some rights change as far as they seem to be contrary to the truth (i.e., regular or regular), but it is precisely because of this change in power that the purpose or goal that the truth contains is truly realized. Therefore, this right is not a right to be a verbal evil, but is the only way to achieve the way of rebirth. Therefore, regarding the “One is about change” in “Speech” “Document”: “The “Speech” says: ‘It is possible to establish, but not to possess rights.’ “Mencius” says: ‘If you have no right in the middle, you will be punished.’ “Gongyang Biography” says: ‘What is the right? The right is against the passage, and then there will be good ones.’” 2 The anti-revolution or change of power confesses: There is a deep relationship between power and power. Even the opposition or change under the absolute meaning, power shows this connection in an absolute method (i.e., power proof). The right to oppose the article to be evaluated in this article is not in terms of its absolute connotation, but rather the right to “oppose the article and then have good ones.” In Confucianism, this use of anti-revolution is not a real common situation, but a long and short one: it is a last resort in an extreme situation. In addition to the right to oppose, there is also the right to go from the left, which shows the constant relationship between power and power. This kind of inseparableness means: under normal circumstances, those branches that are in troubled are found in the straits. The reason why the principles of this can be implemented or pursued is always unsuitable. Obviously, in terms of its absolute meaning, there is a dual relationship between power and power. Regarding the right to oppose and its meaning, the following will be discussed in detail. This is based on the power of the country, and it is always inferior to others. The important content and source of thinking of the Qin Confucian authority.
The discussions and Confucianism’s authoritative thinking have been widely described as the earliest record of the chapter “Can learn with communism” in “The Book of Songs·Zihan”. He said, “The Master said, ‘You can learn with others, cannot be with the right way; can be with the right way, cannot be with the right way; can be with the right way, cannot be with the right way; can be with the right way, cannot be with the right power. ’” (The text in “The Book of Songs” is quoted below, and only the title of the article is not included) Regarding the meaning of the above text, it is quite inconsistent with the confucianism. If the teaching is “fit”, the note of “what is appropriate”: “fit is appropriate, it is. “3 Zheng Xuan said “战” 4. Zhang Jingqian said “战” 5, while Cheng Zi interpreted “战” 6. In this case, “战” is close to “战”, and “战” is connected with “战”. Later, the learners either said from the previous one (such as Xing Bing 7, Dai Kan 8, etc.), or from the later one (such as Zhu Zi, Liu Baonan 9, Mom Mu 10, etc.). Also, as instructing “战”, He “Note” says “can establish something” 11, Zheng Xuan said “战” 12, Gao Xun and Dai Kan said “战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战战� “13, Huang Kan said, “It is said that the establishment of affairs of the agreement” 14, Cheng Zi said, “It is firm and firm but not change” 15, Dai Zhen said, “Keep the way… but not see the hero” 16 (Note: Dai is close to Cheng Zi). As for the ancients’ training of “stand”, it is said, “Strength is not antonym” (Mo Mu’s words. Note: Money is said, “It is the vertex of Cheng Zi” 17, “Stand in the ceremony” (Liu Zeng
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