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The preliminary exploration of the modern transformation of Confucian politics—the criticism of “Mingyi Waiting to Visit” from the perspective of the late Qing Dynasty as a search
Author: Gunjia Ning (Advanced Research Institute of Humanities and Social Sciences in Beijing, Aerospace, lecturer, Ph.D.)
Source: Author Authorized by the Author Confucian Network Published
Original from “Philosophy Trends” 2018 Issue 4
Time: Confucius was in the 2570th year of the first lunar month of Jihai
Baobao WebsiteJesus February 13, 2019
[Abstract]Represented by Li Ziran’s “Mingyi Waiting for Visits” and Song Yuren’s “Song Reviews <Mingyi Waiting for Visits" in the late Qing Dynasty, the criticism of "Mingyi Waiting for Visits" fully demonstrated the reconciliation and the internal strength of Confucian political thinking from the perspective of Confucian tradition. Li Ziran's fierce criticism of the "To-Address" based on the old stand-up, actually differed from the original purpose of Confucius and Mencius's thoughts. On the contrary, Song Yuren's "To-Address" based on the Confucian classical political management idea and reflected on the trend of modern political development in the East reflects the Confucian political tradition's ability to return to the roots and innovate in the modern transformation process, and guide and even reflect on the ability of modern political models in the East.
[Keyword] Huang Zongxi; Song Yuren; Li Ziran; Mingyi Waiting for Access; Confucian politics; modern transformation
Due to the pressure of the political environment in the early Qing Dynasty, “Mingyi Waiting for Access” was in the past. It did not have a serious impact until more than two hundred years later, with the revival of the worldly thoughts in the late Qing Dynasty and the Eastern modern legal and political theory, its ideological value was discovered from the head and became the main theoretical resource for guiding modern political ideas such as genitalism and genitalism, and promoting new changes and republic reactions. However, in addition to the above-mentioned modern spectacles, there were also criticisms of “To be Visited” from a traditional perspective in the late Qing Dynasty. Li Ziran’s “<Mingyi Waiting for Visited" and Song Yuren's "Song ReviewsThe reconciliation of the price ptt is also due to the divergence of modern order transformation problems. Here we can see the diversity of Confucian political thinking and its ability to transform modernly into Zhangli.
1. Return to the original source: “The Contest of “Mingyi Waiting to Visit” and Classic Commentary
Li Ziran (1836-1921), whose name is Mingsan, was a representative figure of the old thinking in the late Qing Dynasty. “The Book of Mingyi Waiting for Visits” was written in Guangchang Wushen (1908). In that year, the Qing court approved Wang Fuzhi, Yanwu and Huang Zongxi to worship Confucius. Li used the “The Book of Mingyi Waiting for Visits” as a harsh opposition to the drama “, “the theme of “, the theme of “, the name of the book of Mingyi Waiting for Visits” and “resigned from the apostasy and misleading the later learning” as a harsh opposition, and wrote a book to “correct one by one to strengthen the story”. [①]
The current version of “Mingyi Waiting to Visit” has a total of twenty-one articles, including explanations of basic legal and political principles and measures to transform specific political and administrative problems. Li Ziran’s criticism of “To be Visited” focuses on the political management concept. The Confucian political energy he believes lies in the absolute order between kings, ministers, and people, which is what is called “big meaning” and “big truth”. The problem between him and Huang Zongxizhi has spanned more than 200 years of space. The middle problem lies in the analysis of Confucian political management concepts. The important method is to compete for classical interpretation, especially the commentary of “Theory” and “Mencius”.
First read “Mencius”. “Mingyi Waiting to Visit” is closely related to Mencius’s thoughts, so it naturally became the focus of Li Ziran’s remarks. The discussions developed in “Mencius” can be combined into three major issues, namely, the tyrant can be discussed, the ethical view of the monarch and subjects, and the position of the emperor. Let’s start with “Tyrants’ Can Say”. Huang Zongxi called Mencius’s argument for the rebellion of Wu and the extermination of the army “the words of the sages”, and confirmed that the tyrant was renounced. In Li Ziran’s view, this was actually a great rebellious person. He tried to reprimand Huang Zongxi from the perspective of textual interpretation. Mencius discussed the reaction of Tang WuBaohua.com, and saw it in “The Second King Hui of Liang” (2.8):
King Xuan asked: “If you release Jie, King Wu attacks Wu, what is the reason? ”
Mencius replied: “It has it in it. ”
said: “Is it okay to be my lord? ”
Bao Qing said: “The kind of people say good things to be paid, the righteous people say the traitor, and the traitor people say the husband. I have heard that a man has been rude, but I have never heard of you. ”
Mencius’s words meant to demonstrate the correctness of the rebellion of the Tang and Wu. As a “people who sacrificed their lords”, Jie Wu’s career had been reduced to the qualifications of the king and was defeated as a sovereign, so King Wu defeated him to be a sovereign, not a sovereign. Zhaoqi’s notes said: “Those who sacrificed the lords and righteousness were destined to be a common man, so he was called a man. But I heard that King Wu praised a man and never heard of the king. ”[②] Huang Zongxi’s use of this place is obviously suitable for the common understanding. If Li Ziran wants to denounce it, he must give a new interpretation of Mencius’s words. To this end, he tried to expand his own comment from the perspective of textual interpretation:
The word “光” is not specifically killed. “Baihu Tong”: “光 is a slander. “”Speaking”: “Talking is to talk about it.” “It’s also said that… “Meng Ye’s reply?” “A person is beautiful and can be heard even when singing. “Zi” said, “I say that a man is rude and rude”, saying that King Wu wants to use his military power to rude and make his tyranny change, which is not a rude. Therefore, 官网 also said, “I haven’t heard of you.” “The slander is not ruled by King Wu, and he cannot be a king without saying that he is a traitor. [③]
However, Li Ziran’s above explanation is actually difficult to be true. Judging from the explanation of the word “公司” in “公司” 公司”, “公司” does not mean to be responsible and torture, but this meaning is often used with the meaning of killing and killing. Taking the “公司” cited by Li Ziran and “Baihutong” as an example, “公司” says: “公司, torture”, Duan Yucai’s note: “公司, torture, torture, torture, torture, torture, torture, torture, torture, torture, torture, torture, torture, torture, torture, torture, torture, torture. Taking the “公司” cited by Li Ziran as an example, “公司” says: “公司, torture, torture, torture, torture, torture, torture, torture, torture, torture, torture, torture, torture, torture, torture, torture, torture, torture, torture. href=”https://twsugarhug.org/”>Sweetheart Baobabaobaobao.com is “. [④] “Baihutong·Chengfa” says: “What is the pride? It is also a responsibility for the watch. To punish the person, to be punished with his crime, to be extremely evil. ”[⑤] It can be seen that Li Ziran’s use of “Speaking” and “White Tiger Tong” is obviously based on the meaning of the chapter. If you look at these two paragraphs of data completely, it is difficult to see that “debate” actually includes two meanings: guilt and killing others. The two are causal relationships, so it is impossible to draw the conclusion of “discussing it with words” from the beginning. In fact,The two sections of “Speaking” and “Baihutong” can just support the commentary of Meng Zi by Huang Zongxi. In addition, in terms of text logic, Li Ziran’s explanation is also difficult to explain, because if “to be entrusted” only means “responsible”, then Mencius’s distinction between “jun” and “one husband” is redundant. He just politely said “to be entrusted”. There is no need to first introduce the difference between “jun” and “one husband” from “the benevolent
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