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Confucius’s Governance
——Assessment of “Theory” as the middle
Author: Cui Haidong
Source: Author Authorized by Confucian Network
href=”https://twilovedating99.com/”>Taiwan Baocai Network
Abstract: Care women Confucius’ governance includes three aspects: one is to criticize the age of honor and serious political and criminal sanctions. Second, we should rebuild the Zhou system with the principle of “correcting the name” and reshape the way of monarchs, ministers and people in governing the country. In the eyes of the whole country, we should advocate “respecting the king and expelling the barbarians” and restore the order. The third is to criticize the Zhou system, level and fantasy of the political system. This way is first of all to shape the “Tang and Yu governance” as the leader. Secondly, to cultivate qualified people with teaching and political guidance, and once again advocated the resoluteness, selection and ability in governing the country. Finally, to oppose the annexation and formation of a state of unity by tying the country with the rule of the country. The sages are kings, politics, virtue and tide establish a public right that surpasses the country, and finally realize the state of justice.
Keywords: Confucius, governing the way, governing the country, pacifying the whole country
In “Theory”, Confucius’ political affairs have three political systems: change, normal and fantasy. The political steps have also developed for two levels: one is to consuming the price criticizes the age of the political body and return to the normal political body in the Western Zhou Dynasty; the other is to exceed the Zhou system and advance into the fantasy political body in the Tang Dynasty (Yu) Yu (Shun) [1]. This article discusses the governance, namely the specific principles of management, the leader and the corresponding system construction, and the following details.
1. Criticize age
The appropriate age is, Zhou Wen is exhausted. The Zhou system was both political and religious, that is, the main thing was to celebrate the ceremony and use political and criminal justice. However, by age, the ceremony was already broken and the political and criminal justice was highly regarded. Therefore, Confucius’s governance first lies in the development of criticism of age.
(One) Batch of praise is broken
First, the batch of praise is ineffective. Because feudalism is a paradigm of the same family and country that combines “blood-earth-earth” and “ethics-politics”, the relationship between the monarch and the subject is often a relationship between father and son or brother. At the age of the rule, father, son and brother are all in conflict. Therefore, Confucius criticized this situation at the beginning. A gift of war comes from the Marquis, such as “Guan Zhong Jiuhe Marquis” [2]573. Two countries usurpateThe style of the country is like a father and son fighting against each other[2]517, and the stern “Zhen Hengjiejun”[2]583. The three great men were usurped by the enemy, such as Lu Sanhuan’s “Yong Cai” [2]79, Ji’s “Dancing Eight Birds” [2]77, and “Traveling Mount Tai” [2]85. The four powers were held by the ministers, and if the three Huans usurped the power, six ministers would have to do the duties. Four followers rule the country. For example, Zang Wuzhong “to prevent the king from seeking the king”[2]569, “The Gongshan is not suppressed by the side of the river”[2]681, and then there is “The Buddha’s tide is on the side of the river”[2]684. Secondly, criticize the collapse of daily tribute, such as Duke Lu Zhao married the same surname [2]279, and Brother Gao of Kongmen also killed me and changed my name [2]700, and the sons went to sheep [2]111. Even the most basic people among commoners, filial piety, began to collapse, such as the descendants “hard” and “disrespect” to their parents.
Secondly, criticize the elegant and leisurely. The gift is like this, and the joy is not good. On the one hand, the Yalezi flowers and fruits are gone, “The big teacher is suitable for the folds, the Ya Ji is suitable for the Chu, the three birds are suitable for the Cai, the four birds are insufficient for the Qin, the drums are suitable for the river, the sprouts are used for the martial arts, the young masters are suitable for the Yang and the chimes are used for the sea”[2]730. On the other hand, the evil and lustful voices are like “The qi people are a female lover, Ji Huanzi accepts it, but he will not pay tribute for three days”[2]717, “The qi people are lustful, and the slander is overwhelmed”Baobao.com single time[2]624. Therefore, Confucius went to the country and began to travel around the country, and taught the politicians to “release the country and be distant from the flatterers”[2]624.
(II) Criticize political and criminal justice and seriousness
First, criticize internal governance. He was of great political and criminal dynasty, such as the Zheng Zheng’s criminal dynasty book in 536 BC, Confucius was 16 years old; the Zheng Kai was 39 years old in 513 BC. Therefore, Confucius criticized the country for its invasion and invasion in the country. For example, he criticized Lu Ai’s “lack of stools” [2]494, Ji’s family “has been the chief mansion” [2]451, Zang Wenzhong “lived in Cai, and was full of evil spirits” [2]189-190, “the position” [2]626, and even criticized Gao’s younger brother Ran Qiu for gathering for Ji’s family, asking the doorman to “attack him with a drum” [2]455.
Secondly, criticize each other and even make a tragedy. At the age of age, Zuo Yu detailed the “Invasion of 60, attacking 200, fighting 23, fighting forty, and entering 27″[3]3. Confucius hated this and asked to “enjoy the country and continue the world”[2]763. After learning that Lu would “attack the army for a moment”, he even asked to prohibit the door from banning the disease[2]645.
2. Rebuilding the weekly system
The second step in Confucius’ governance is to rebuild the weekly system and restore order.
(I) Reconstruct the actual situation of weekly system
Confucius rebuilt the Zhou system, but in fact he only used the name of Zhou to restore the order. In the midst of the nation’s chaos at that time, it was urgent to quickly end this orderly state. Since there was no force that comply with the law to replace the surrounding room at that time, Confucius believed that it was better to go back to the chaotic state at a time and to stabilize the Xu Painting, the rank and fantasy political system. Therefore, although he had a slight rebellion against the Western Zhou Dynasty’s political power by half by force and half by destiny [①], it is actually normal. The plan to rebuild the Zhou system was led by “reforming the name”.
(II) The proposal of “correcting the name” was proposed by Confucius at the age of 64 (488 BC) when he returned to Chu and fought against the government power of the emperor and his father [②]. This “correct name” has two meanings. The first meaning is to confuse the internal conflicts of age-level governance. This “reform name” is not an inappropriate term for correcting the title, but to restore the rights and interests of the monarch and ministers determined by the Western Zhou Dynasty based on the “strategy and name committee”. The reality of “name” is “Chi Name Commitment”. In the Zhou system, “Chi Name” is a feudal component that the king granted his ministers a title and was given to him. “Chi Name” is a special gift for his ministers to express his promise to the king through a special gift of a girl, and thus establishing a contractual relationship between the king and the ministers [4]13. The specific meaning is that Confucius had proposed “monarch, minister, father, son and son” as early as 35 years old (517 BC). At that time, the Three Huans were in great importance. Lu Zhao Gong was defeated by his master, Confucius avoided the trouble, and Jing Gong asked for politics, so Confucius wrote these four words [③]. These four words are correct for age and illness. The monarch, minister, father and son must comply with the contractual provisions and responsibilities to comply with the rights and responsibilities. Although this principle was first developed for the country, as the Confucian scholar of the Song Dynasty said: “While correcting the name is for the king, the way of politics should be taken first.” [5] That is, the term “correcting the name” has its transcendent value, which is the second meaning of “correcting the name”, and the reorganization of the general meaning. It includes the way of governing the country and the way of peace in the whole country. We will look at the content above.
(III) The way to govern the coun
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