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Hongdao and Care
——From the commentary of Jin Lin Wang Anshi to the commentary of Xiong Shili ZhangBaocai.com dcardJu Zheng
Author: Yu Yihong[1]
Source: Author Authorized by Confucian Network Published
Original from “Zhihu Chronicles” No. 62, June 2019, Taipei Time: Confucius was in the 2570 year of the year, July 17, Bingxu
� It points out that Xiong and Joo face the political situation of Boli, and use the strange characters Wang Anshi and Zhang Juzheng in the traditional world as evidence, and can fully adapt to the conflict between “study” and “transformation” and other actual political needs, and try to gain status in front of the rightful person. Compared with the previous years, their strengths are different, but they are not complete and profitable. Based on the above historical observation of thought, this article briefly discusses the present and situation of this theory of valuing power between learning and politics in the contemporary era.
Keywords: Study, morality, politics, basics
I. I immediately obtained the national record
“History Records·The Legend of the Continent of the People’s Republic of China” 》The Chinese records a dialogue between Emperor Gaozu Liu Bang (256-195 BC) and Confucian scholar Lu Ja (240-170 BC), which describes vivid and rich meanings, often described by future generations, and evolved into common sayings such as “get the whole country immediately”:
The book of “Immediately” was said before when I was a child. Emperor Gao confided him and said, “Then you get it immediately and you can get it immediately, so how can you manage it immediately!” Emperor Gao said, “You get it immediately, can you control it immediately? Moreover, Tang Wu took it against the enemy and guard it together, and used both civil and military affairs. It was a long-term practice. In the past, King Fuchai and Zhibo of Wu died; Qin’s criminal law did not change, and he finally defeated the clan. The county sent Qin to merge with the whole country, practice benevolence and sage, and the law was in the forefront of the sage. How could Your Majesty get it?” Emperor Gao was not worried and looked up to the emperor, so he said, “I tried to get it because I was able to get it. What is the country that I had achieved in ancient times.” Emperor Gao briefly described the signs of life and death, and wrote twelve chapters. Every time he wrote an article, Emperor Gao was not good at not being good, so he called him ten thousand years old and called his book “Newsword”. [2]
At this time, the position of Confucianism was not as outstanding as during the reign of Emperor Wu (157-87 BC). After Chen Suzhen compared the comments of “Ruji, Shunsuntong (?-?), and “Jia (200-168 BC), and Dong Zhongshu (and the participants – answered the questions, and then explained their answers 179-104 BC), he pointed out in a stern manner: “Ruji and Shunsuntong’s arguments emphasize that Qin fell from the sturdy andIt is not about attacking, but Dong Zhongshu has the tendency to deny all the attacks by the Qin people, and is more emotional and colorful, not as good as the guest of the Luji. [3] From the perspective of loving Confucianism and recommending benevolence, Luji and Dong Zhongshu are very close to each other. When reviewing the “Siku Suoyao” in “The Book of Four Library” said: “I only consider his books, but the majority of the orders are all respected and domineering, and they are based on self-cultivation and self-cultivation. The one who quotes “Laozi” is the only one who quotes the “Si Fu” and “The Book of Minds” to quote the previous one, “The Book of Minds” and “The Book of Confucius” as their priest. Many of them have written “Year” and “The Book of Confucianism” have been cited. The Han Confucianism has not had such a mellow and righteousness except Dong Zhongshu.” [4] The degree of sourness and flaws may be negotiated, and the purpose of the Confucianism in his priest can be determined. As Chen Suzhen said, in the previous article cited “Historical Records”, the objective and old practice that Lu Chen showed when “talking about the great people” was that he did not deny the attack of the tyrant Qin, but only questioned the way of preserving the achievements, and induced the previous history to explain the success of “deadly martial and powerful”, and then Liu Bang used the principle of “using both civil and military” and “taking the opposite to the rule of guarding the situation”. Liubang was a real person. While admitting that he immediately obtained the fact that the whole country (“reverse take”) was achieved, he wonderfully expressed the ambiguous concept of “sustaining the way” and thus expressed the Confucianism of “performing benevolence and righteousness and law in the way”. For Liu Bang, who is not happy and valued reality, Confucianism is not what he wants, but the way of “straight-keeping” that “reversely takes” is what he wants, and these two are not completely consistent. It is precisely because of this that Confucianism did not gain the same position as it did in the early days of Han, but instead rose and rose in the literary and cultural benefits of the “supporting” method.
But no matter what, the argument that the Confucianism dispute is also representative, whether it is the wisdom of his method or the helplessness he faces, it is all like this. After politics is alienated from “teaching” and “study”, [5] intellectuals will have a fantasy beyond the current short-term period, but when facing the arguments of power, they need to adjust and the power in it, and they can compete for the academic he admires as much as they can. In Hong Handing’s recollection, there are three paragraphs: the philosopher Rong Youlan (1895-1990), who was a great controversial philosopher, and the relatively less powerful Jo Lin (1902-1990):
He was a big thinker. He wants to spread his thoughts, and he needs to use all his life learning to society. When the authority came to him and valued him, he felt that he had a place to use it. Not to mention that he begged for the pet of the reign of the throne like a puppy. I think, no! There are many students in Chinese traditions like this, and they must be suitable for the times. When the powers of this era come to him, he can discover his knowledge, which should be “used in the world”. [6]
Does the master understand? The same goes for the teacher, Mr. Chan,…, do you think he is standing by the National Party or the Communist Party as an intellectual? Should we stand by the government, or stand by the government of the People’s Republic of China? He couldn’t really choose a side station. For him, the most important thing is to justIt can be spread! [7]
Xu Fancheng immediately said something, you should remember this sentence, he said, “Teacher, Master, Teacher! You will always catch the party school and not let go!” “I will always catch the party school and not let go!” I heard this sentence very clearly! The head teacher smiled before entering the door. What does this sentence mean? That is to say, Xu Fancheng knows very well that in the era of the people, you, the chief teacher, took the party school, and in the era of the Communist Party, you still caught the party school. Isn’t this “you always catch the party school and refuse to let go”? ! ——If you want to establish your own thinking and to spread your own thinking, you must apply conditions and opportunities. This is the “used in the world” situation of the old Chinese intellectuals.
In fact, I think the same is true for foreign countries. For example, Heidegger,…, we should not be too demanding on them, there should be a situation that is practical in the world. In this meaning, we can say it is a kind of “sympathetic understanding”! [8]
In the history of modern academic studies, Rong and Chong are both involved in Confucianism. What this article will discuss is how Chan Lin and the older Song Ming Fasi Xiong Shili (1885-1968) “applying conditions and opportunities” to “disseminate their own thoughts” before and after the big easing. They successively adopted two rights-based persons, Zhi Jieshi (1887-1975) and Mao Zedong (1893-1976), and each chose two modern reformists who had made their own decisions, Wang Anshi (1021-1086) and Zhang Juzheng (1525-1582), as evidence. In spite of the conventionalist, Tongtian took Zhang to absorb nutrients and establish a strong foundation from the traditional energy resources of Confucianism, and realized the idea of promoting the Tao and maintaining the principles. What is different from the old scholars in the late Qing Dynasty that they had called for protecting national academic, morality and “religion” that they thought of the strong arts that were considered by later generations, [9] formed their own statement that “using both civil and military affairs and long-term practices”. [10]
