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The interpretation of the orthodox discussions in the middle of the Northern Song Dynasty and the political philosophy problems involved
Author: Zhang Wanlin (Xiangtan Major Philosophy Department)
Source: Author Authorized by Confucian Network Published
This article published the Summer Number of the “Confucian Hall”
Content summary:European revised the philosophical theory that first advocated politics in the great meaning of “Year”, which should be a philosophical problem based on political management ideas, with its beyond the scope; but he discussed the philosophical problem based on “王” and described it as a philosophical problem as a real historical problem, and then dropped it beyond the scope. Zhang Kanzhi criticized him and reiterated it beyond the dimension, but Su Dongpo rose and opposed it, maintaining the European and Yang cultivation stage, and then from the “real” stage, that is, from the “reality” of “the whole country”, it completely entered the experiential stage, and finally lost the meaning of the “age” of “age”. This article will use the regular meanings of Euro-Yang Xiu, Zhang Kanzhi, and Su Dongpo as a line to explain their respective positions, and reiterate criticism of the regular opinions of Euro-Yang Xiu and Su Dongpo, thereby leading to the great meaning of Confucius’s regularity, thereby drawing out the model of political correctness. ·
Keywords:European Xiu Zhangzhi Su Dongpo The Orthodox “Year Ram School”
1. IntroductionInclusive contract
German philosopher Cassier said: “In politics, we have not yet discovered a solid and reliable basis. There seems to be no clear tree here. The cosmic order of the world; we are always facing the threat of suddenly returning to the old state of chaos. We are building strong and powerful buildings, but we have not yet been able to determine their foundation.”[①] Politics has no solid foundation, it is often in chaos, and confessing politics is still a powerful gamble. Confucius said: “Politics is righteous.” (“Online·Yuanjing”) It is consistent with the sensibility of people. If politics is just a powerful gamble, that is, right and wrong, it will not be as good as “right”. Lusso said: “Strength does not constitute rights, and people only have the right to serve power that complies with laws.” [②] Therefore, politics cannot form a standard system, allowing people to serve and follow it themselves. In other words, politics should have its own formal system, which does not simply have a solid emotional foundation, and is empowered to allow people to serve and follow their own duties as human beings. Such a formal system of politics is simply called the right one, that is, as long as it is a righteous politics, it is what people want and can become a certain duty for people. Otherwise, politics is the dominance of power to people.
China’s five thousand years of history, dynasty changes are endlessIn the end, there are both a strong dynasty and a turbulent world. So, can these changed dynasties and countries in the dispute meet the truth? Baobao StoriesWho is the right one? This is a question that the writer must answer correctly and correctly. Therefore, there is a long-standing battle in China’s history. But unfortunately, this long-standing and regular battle is mostly only paid attention to by historians, thinking that this is a pure historical viewing problem, at least a political problem. As Wang Wenxue believes, “The correct view, to be precise, starts with a political view.” Then it is a historical concept, because history serves politics, the righteousness of history is the skill of political or ideological disputes, and it is not a unique skill”[③], but it is very concerned by the philosophical world or the world of thinking as a political philosophy problem. In fact, the legitimate problem is neither a pure historical problem nor a pure political problem, but more importantly a political philosophy problem. The reason why Chinese history thinks that there is a legitimate conflict in the land is not just a place for a specific dynasty, but a formal system for politics to establish the ancient schedule and make it a formal system. It can not only regulate power, but also become a universal man’s mission, and ultimately consolidating the whole country; but the ultimate consolidating the whole country is not based on its strong domination, but politics has become a universal man and has been followed by people’s universal mantra, which is the sense of peace. If the correct statements based on European and Yang Cultivation’s insights begin with Confucius’ writing “Age”, then this is the subtle meaning of Confucius’s correct statements, and it should be the ultimate goal of the battles in later generations.
However, the subtle meaning of the statistic, and the ultimate goal of the statistic conflict can not be highlighted in the specific historical context, and the decline of the statistic problem as political philosophy is a pure historical view problem. This kind of statistic shrinkage has been seen in the thinking schools of Europe, Yangxiu, Sima Guang, Su Dongpo, and Zhu Xi. This article will use the regular meanings of Euro-Yang Xiu, Zhang Kanzhi, and Su Dongpo in the Northern Song Dynasty as a guide to explain their respective positions, and reiterate the criticism of the regular opinions of Euro-Yang Xiu and Su Dongpo in the past, which leads to the great meaning of Confucius’s regularity, thereby drawing out the model of political correctness.
2. The arguments about the correctness of the European and Yang Xiu, Zhang Kanzhi, and Su Dongpo
The correctness of the regularity is relative to the regularity. The word “六” first appeared in “Wang Baoqi” Volume 64, “Wang Baoqi”, Wang Bao (90-51 BC) wrote “The Holy Lord’s Reaper’s Minister” for Emperor Xuan of Han. Among them, there is a sentence “Only the key to the five beginnings of “Year” method, it cares about reviewing the correctness of oneself.” Tang ·六六 (?-742) said “The “right” says: “The upright position is in a state of chaos and the whole country is under control. ” (Volume 47 of “The Notes of the Six Ministers “) The word “Jing Tai” (Jing Tian) was first seen in “Wang Mang’s Promotion” in Volume 99 of “Han Book”. He said that Wang Mang (45-23 BC) said: “In the past, Qin Feng’s “Following” and “Book” established private opinions, while Mang praised the “Six Arts” as a treacherous speech, and they all used different paths to die, and they were all devastated, and they were all devastated, and the movement of the kang and dragon was dying, and the sound of the purple frog was divided into the throne, and the rest were divided into the throne, and the sage of the Holy King was expelled from Yuner! “The Notes of Han Shu” by Master Gu (581-645) quoted the notes of Ying Shao (about 153-196): “Purple is the color of the frog; the sound of the frog is the evil sound. “The Guru Gu himself made a step further and said: “The sound of a frog is the lewd sound of a joy, not a regular song. “Then he also inspires Fu Qian (the year of birth and death is unknown, but Emperor Hanling was still alive in the late Zhongping period) and notes “Jing Tai”: “It is said that the king cannot get the order of the king, just like the rest of the year is divided into Jade. “Mencius said: “If you are rude, you are afraid that you are rude; if you are rude, you are afraid that you are rude.” “(Mencius·The Eternal Heart)) It can be seen that purple is not a messy color, and frogs are not a righteous sound. Based on this, “Ziyuan” points out the “Jing Tai”: “The throne is not a righteous throne. ”
At most, in the Song Dynasty, the distinction between regularity and rank became the most basic value evaluation of historical writers, and even became a form of national consciousness. For example, during the reign of Emperor Zhenzong of Song (968-1022), Wang Ruoqian (962-1025) and Yang Yi (9 “The Yuan Qun” compiled by the emperor’s department and others under the orders was divided into 128 gates of the imperial department, 78 gates of the ranks of the ranks, and 37 gates of the Ultimate Department. “The Yuan Qun” is one of the four official books compiled by the Song Dynasty. This division is clearly reflected in the strong value common sense of scholars at that time, that is, only emperors can It is a righteous state, and both the throne and the presumption cannot be described as correct. Although the Han Dynasty had begun, why did this idea in the Song Dynasty be particularly strong? This is the revival of “age learning”. Hu Anning (993-1059) and Mount Tai (992-1057) in the early Song Dynasty respectively wrote ” Eternal Era and “The King of Age”, and even major politicians like Era (1007-1072) and Su (1039-1112) also studied age in depth. Era has three poems “Era Commentary on Age” and twelve volumes of Su “Era Collected Explanations”. Yang Yuanshan (1053Baocai Webmaster-1135) once again asked Cheng Mingdao (1032-1085) about &
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