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Recreate the country: The commonality and legalization of governance theory and the order of late age
Author: Ren Yan
Source: Author Authorized by Confucian Network
Time: Confucius was the 2570th year of Jihai June 14th, Jiayin
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Note: This article is taught by Ren Jing: “The Establishment of the Ideological School and the Governance of the Governance” (2019 edition of the Chinese Social Sciences Book Company)
The discussion on the tradition of thinking in the late age is destined to be difficult to eliminate the types of scattered and constricted that have been seen in modern times, or perhaps this is the two sides of the innate and modernity of history. And thinking about the meaning of drifting,How to make this process lively and reveal the dialogue ability between ancient and modern times. The past can still be pursued, and the coming is easy to understand. This is also the ancient theme of the historical religion!
These are the remarks of political activities, which are undoubtedly the influence of modernity on tradition after the decline of Middle-earth, and thus become the interactive center within the world civilization. What is politics? The foundation of the order of traditional political and religious gifts has slowly collapsed, and the various theories and religious confidence behind it have gradually become more and more popular. The civilization and political elites of modern China have grown up in this way, and their impact on the modern way of founding is both profound and huge.
This process has been vividly demonstrated in the study of political thinking in the late world. In order to more balance the changes and discussions between them, we sorted out two basic research and development paths and inter-disciplinary situations, and then examined important issues and developed the theoretical implications involved. This article is not a summary of this extensive research field, but strives to review representative works with paradigm meanings. The important focus of the treatment targets was on the Song Dynasty, and the department extended to the Ming and Qing Confucianism. A modern political mind that has become stronger and more mature under the influence of traditional wisdom will have the opportunity to regenerate.
1. Traceability of the traditional political system
1. The political and educational emphasis and ideological news of common society
For the discussion of political thinking since the Song and Ming dynasties, those who can place it in the traditional political society context and interpret and analyze it can be represented by Master Mu (1895-1990).
Through the internal evolution of social and political structure, we will examine the traditional evolution of the scale of state, and understand the energy connotation and historical details of thinking civilization in this structure. This is the focus of MoMu’s review of the Confucianism of Song and Ming dynasties and the late world’s thinking civilization.
From the political tradition of the history of Momoji, the social and political structures under the transformation of the Tang and Song dynasties, especially the power of the common people, formed the grand view of the rise of Confucianism in the Song and Ming dynasties, and society was not restricted by the sea of lecturesIncubationThe transformation of Song Dynasty under the tide is the backbone of thinking civilization.
In his general historical account, Master Mu pointed out that after the middle and late Tang Dynasty and the late Song Dynasty, social civilization moved southward, social level separations melted one step further, and political power increased one step further. Social and political situationThe characteristics of “ping” are more and more obvious. The two forces of civilized clothing and the door-to-door transformation have been promoted in a step after the evolution of the medieval aristocratic race, which is the connotation of this great power. The door-to-door grade is flattened at a step, and the organizational forces that engage in useful contacts between the authorities and the people in the social and political structure also need to be reorganized.
Song Confucians rose up and sang the defense of Huayi and the discussion of respecting the king. After the social ebb of the noble tribe and the political system of the Song Dynasty, it formally advocated and organized the people’s hearts in theory and made a one-day progress in theory thinking. Compared with the noble tribes, the noble tribes valued Buddhism and Laozi and praised articles, the new Confucians respected Confucianism and promoted the movement of ancient literature. Compared with the Tang people, the new Confucians “must melt their merits into their studies and describe them as a kind of ‘meaning’.” The Tang people’s discussions were turned into the Song Confucians’s dealing with things with reason, “this is the energy of commoners. That will come out and move the world, not the world. Even if you do not do good deeds, you will not be purely developed from merit” (1). From the facts to reason, China’s modern energy is also spread here. That is, the scholars who spoke about merit in the Song Dynasty still share a set of Song Dynasty’s natural principles with rationalists, which is their special energy. Modern Chinese language, meaning, sensibility and practical merit, need to investigate the origin of their energy here.
href=”http://www.taiwanblog.net/Eric/%e5%96%ae%e8%ba%ab%e5%be%8b%e5%b8%ab%e4%b9%8b%e5%8c%85%e9%a4%8a%e6%97%a5%e8%a8%98-1-%e7%94%b7% e4%ba%ba%e6%89%80%e5%b9%bb%e6%83%b3%e7%9a%84%e8%81%b7%e6%a5%ad/”>彩国大学发发发学发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发 The social and political fraternity that emerged and practiced in the late world includes a paradigm shift in the world of meaning – the real world, that is, from a new worship and teaching fantasy to understand people’s career.
From the perspective of academic tradition, Confucianism in the late world began to study pre-Qin sects, and initiated the second long-term evolution of China’s social unrestrained lectures. The teacher of the four teachers of the Chinese teachers reiterated and praised and praised. It is called “the eternal vitality of our nation” and “the thousand-year-old civilization of our nation” (2). In “The History of Chinese Academic History of the Last Three Hundred Years”, Yu Mu specially regarded Fan Zhongyan and Hu Yuan as the beginning of the late-century political energy. The two represent the new trend of political reform and cultural and educational reconstruction (3). The following Song Confucianism’s affairs are based on the energy and confidence to change new data, and strive to do political education. href=”http://twlovestory.org/”>博官网 order reconstruction. This basic structure arranged the thoughts of Song Xue and his subsequent later generations.development. Fan Zhongyan and Hu Yuan’s natural feeling began to see the social and civilian energy thriving, and it has been repeatedly displayed in the hall. During the six hundred years of Confucianism in the Song and Ming dynasties, most of the bureaus could not be in charge of teaching and leading the academic discipline, and the social vitality was extremely vigorous. In the late world, learning has taken a step forward to eroding political support, and many social commoners are not restricted and combined. He had differences with the pre-Qin dynasty, and he turned to the social downturn. Compared with the Han and Tang Confucian scholars, the lecture content is not limited to the academic method, but is more focused on everyone’s thinking about learning. The lecture method is more fluid, random and complication (4).
Thinking about oneself, Mo Mu pointed out that Song Dynasty contains a nearly religious energy. “Whoever has a kind of mutual respect and a constant teaching outside, and has a very sincere and extremely energetic energy, and develops and moves to work on this, In broad terms, all can be regarded as religion. The scholarly teachings of Song and Ming Confucianism
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