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The “tyranny” statement in Confucian political thinking in East Asia and its theoretical problems
Author: Huang Junjie (Dean of the Advanced Research Institute of Taiwan Humanities and Society, and a lecturer)
Source: “Confucius Hall” (Guoyang) Issue 4, 2016
Time: Confucius was in his 250s and 68th year of Dingyou with a sweet smile and anger, so he should be talking to his boyfriend. June 9th day Gengyin
Jesus July 2, 2017
Content summary: “Tyranny” is a statement of “anti-factuality” that Confucius and Mencius criticized the real world, and Mencius’s statement of “tyranny” is more profound in the characteristics of maternal thinking. The Chinese Confucian concept of “tyranny” actually takes “benevolence” as its focus. “benevolence” is not only a place for physical and mental peace, but also a constant value judgment talent. It also uses “love to others” as the basis for the interaction between “self” and “other”, and also refers to political affairs. However, the basic focus of the development of Chinese Confucian “benevolence” is to emphasize the moral responsibility of the ruler lies in the implementation of “political affairs” such as civilized and educational, rather than the exploration of “political affairs”. Baojia Clubjapan (Japanese) Confucians adopted “functional ethics” (rather than “mental ethics”) to discuss “tyranny”. The argument for the “tyranny” of the Confucian ministers in the Qing Dynasty was even more implemented on the economic system (such as the Ice Field System). The Confucian “tyranny” argument in Eastern Asia can avoid two problems: one is to regard “tyranny” as the extension and extension of “benevolence”; the other is that if the ruler fails to fulfill the moral responsibility of “tyranny”, what should the people do? In the reality of traditional and specialized politics in Eastern Asia, the Confucian “tyranny” argument fails to use the power of the ruler to balance the power of the ruler, so it is a “unfinished plan”.
1. Media
The focus of the Confucian Confucian “benevolence” study is “tyranny” and its development. “Tyranny” is one of the key values of Confucian political thinking in East Asia. “Tyranny” and “benevolence” are like the two wheels of a car, and the two wings of a bird are two major aspects in the Confucian Confucian “benevolence” theory of Dongya. “tyranny” must originate from “benevolence”, and “benevolence” must also be necessary.Implemented in “tyranny”. Confucian fantasy of “tyranny” is highly regarded. Those who rule the ruler have moral responsibility. Those who advocate governing according to the “destiny of heaven” must be regarded as a common person and empathy for the suffering of the people, which is like a sympathy among family members. ①Confucianism also emphasizes that the fantasy of “tyranny” has been truly practiced in the governance of the “three generations” of sage kings, ② “tyranny” is also the connotation of “the way of the previous kings” or “domineering”. Therefore, as the “tyranny” of the focus of Confucian political thinking in East Asia, it actually forms an organic “concept” with the concepts such as “destiny”, “three generations” and “domineering”.
This article explores the connotation and orientation of the Confucian Confucian “benevolence” study in East Asia, that is, the political thinking theory focused on “tyranny” and its internal theoretical problems. In the political thinking of Confucius and Mencius in the pre-Qin period, the original meaning of the statement of “tyranny” was to take responsibility for the rulers’ moral character, so we especially value the “benevolence” of the rulers. “Benevolence” and “tyranny” are not a friend. In the historical landscape of Confucius and Mencius, the political arguments of “tyranny” are criticisms of the tyranny of the age of war (722-222 BC), and are political statements with the meaning of “counter-factuality”. However, the development of the “tyranny” discussion of Confucians in China, Japan and South Korea over the past two thousand years has mostly been implemented in specific political practices and neglected the theoretical problems that are hidden within the “tyranny” discussion. The focus of the discussion lies in “governance” rather than “political path”. ③ As the teacher of the General Secretary of the Public Rights (1897-1981) said, “Chinese political thinking is mainly based on political practice (Politik: Art of Politics”, which is mainly based on political practice (Staatsdlehre: Political Philosophy, Political Science) has fewer models. “④ In the landscape of traditional specialized politics in East Asia, the “tyranny” theory of Eastern Asia Confucianism has become the “eternal sorrow” of intellectuals, which can be said to be a “unfinished plan.”
2. Proposal of the “tyranny” of Confucianism in the pre-Qin period
The “tyranny” of Confucianism in Eastern Asia was developed from Confucius and Mencius. Confucius first revealed the purpose of “tyranny”. Confucius emphasized the word “benevolence” in politics. “benevolence” is connected to the inside and outside, and is kind to others, integrating the personal opinion and the political approach of the object. The chief teacher of the public authority said: “Just cultivate it.” Words, benevolence is personal virtue; in fact, benevolence is social ethics and political principles. Confucius said benevolence actually cultivates morality, human integrity, and politics, and leads others, oneself, family, and the country to one’s own body.” ⑤ Confucius’ “benevolence” specializes in “the self-belief” and “the self-belief” to establish oneself and establish others, and to achieve oneself and achieve others”, ⑥ Confucius also advocated “politics is righteous” (“Speech·Yuanjing”), ⑦ He regards the political field as “the organization that cultivates personality”, ⑧ Therefore, Confucius focused on “benevolence” in his mind.The politics of value is summarized 2: teaching and refining the people as the most important political approach. The goal of politics is to make the people reach the level of morality. The political form that Confucius yearns for is actually a kind of “ethocracy”.
Confucius’ political management idea focused on “benevolence” has achieved the most sufficient development in Mencius’s thinking. The term “tyranny” was first created by Mencius, and appeared eight times in the Chinese Communist Party in the book “Mencius”. The “tyranny” in Mencius’ political thinking actually takes “benevolence” as its basis. Mencius encouraged the rulers to “do the policy of not tolerating others with a heart that cannot bear others” (Mencius: Gongsun Chou, 1999), ⑨ The so-called “benevolence” actually means “benevolence”. ⑩ As for the “tyranny” advocated by Mencius originated from the “benevolence” of the ruler, if we say that Mencius’ political philosophy is towards “personal idealism”, it seems to be very wrong; but as for the “unbearable heart” of Mencius, who advocated the “benevolence” of everyone, we can also say that Mencius’ “benevolence” also shows the characteristics of “social idealism”.
However, Mencius’s argument for “tyranny” also emphasizes the implementation of policies. When Mencius advocated the “responsible” policy of “responsible grace” with “unbearable heart”, it must be implemented on specific political measures, including the right world, and the implementation of the well-field system; (11) Reduce the national tax; (12) Make the people’s life rich in resources. (13) Mencius’s statement on “tyranny” includes “unbearable to others” and “unbearable to others’ policies”. There is internal communication, and the two are not friends. According to Mencius, this fantasy “tyranny” was actually practiced in the era of the sage kings of Xia, Shang and Zhou dynasties, so it can also be called “domineering” or “the way of the previous kings” (Mencius·Leave the Mother”), (14) Mencius encouraged the rulers to “maintain the king” (Mencius·King Hui of Liang”), (15) and “become a “parent” (Mencius·King Hui of Liang”). (16)
There are two points worth discussing about Mencius’s “tyranny” statement. The first point is: Confucius and Mencius’s “tyranny” argument is basically a statement that criticizes the “anti-factuality” of the
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