requestId:6852da2f598b37.12260726.
Blood, order and way of heaven: Public and private issues of the family under the Yang Family
Author: Zhang Chen (Doctoral Graduate School of Humanities, Tongjin University)
Source: “Tianwanlog.net/sweetlove99/”>Baobaofu New Commentary” 2023 Issue 4
Abstract: The Zhang Li of Blood and Politics is a Chen’s destiny. When the two conflicted, Confucianism advocated “family intercourse” to seek peace and harmony, and Legalists criticized the public law of Confucianism using private blood to destroy the country. In this question, the Gongyang scholar reminded a new path through discussions on whether to be a mother of his father, to be a brother of his country, and whether to be a father of his country can be a father of his country: to focus on order construction, to speak out as a public higher than private, and to strictly distinguish between public and private, to consider the kindness of kindness, which not only prevents the disadvantage of using private to public and public disposal caused by the overwhelming sensibility, but also avoids the trouble of being abused by the injury of the political situation. Moreover, he used the public rules of the way of heaven to model the political principles of the real politics, and based on the supreme rule of the Ming Gong, he established a standard for the long-term stability of a large dynasty.
1. Blood and politics, and the way to deal with differences between Confucianism and Legal
“Travels·Travels” describe two social forms through the mouth of “Confucius”: a large society of “the whole country is for the public” and a well-off world of “the whole country is for the family”. As a great commune with Utopian color, it has a main condition of its establishment: it goes beyond the partiality based on blood. “Old friends do not treat their relatives alone, do not give their sons alone, so that the elderly can have something to do, the young can have something to do, the young can have something to grow, the widow and the lonely, and the sick can all have something to grow.” However, blood relationship is a natural thing that is natural for humans and innate, accompanied by humans from clan society to political countries, and people rely on blood to “feel their own relatives”. The existence of blood means that people are naturally far apart from their own sons and other people’s sons in their natural relationships, and it is difficult to regard everyone as an equal member in the country. Therefore, the private characteristics of blood are easily destroyed by the Dagong’s political cooperation and become a difficult problem for the sage to establish a good political body.
When the two Confucian and Legal schools of the pre-Qin Dynasty dealt with the blood and politics, they each gave two paths.
“Speech·Zi Lu” says:
When Ye Gong said to Confucius, “There is someone who bows straight in my house. His father robs the sheep and his son dictates it.” Confucius said, “The straight in my house is different, so: the father is obsessed with the son, and the son is obsessed with the father, and it is directly in this.”
Confucius used Xia’s quality to save Zhou’s writings. When facing the question of whether the son can prove his father’s crime of fighting the sheep, he used the principle of “faith and relative” to protect the loyalty between father and son. In “The Book of Thoughts”, benevolence is often based on filial piety and brotherhood. For example, “A Master said: ‘If you are a person, you are filial piety and brother, but you like to offend the superior, you are rich; if you are not good at offending the superior and you like to make trouble, you have never had it. If you correct the foundation of people, you will be established and the way will be born. If you are filial piety and brother, you are the foundation of benevolence and brotherhood!’” (The Book of Thoughts·Xuehe)
Another similar case is seen in “Mencius·Yuanxin”:
Tao asked, “Shun was the emperor, Gao Yao was the scholar, and he killed people, just like that Why? “Mencius said, “It’s been broken.” “But Shun can’t help but ban it?” said, “Shun was so embarrassed that he could not help but ban it? He had something to accept it.” “How about Shun?” said, “Shun was so sad that he was so sad that he was so sad that he was so sad that he was so sad that he was so sad that he was filial to his father under the condition of not using the emperor’s power. Mencius tried his best to find a path of loyalty and filial piety for the Confucian moral model. Shun abandoned the whole country, and he gave up his political power, which could avoid the suspicion of corruption at the most. But at the same time, Shun also gave up his political responsibility, and Yu Gong was not intact and inseparable. The reason why Mencius was in this way was that Shun was the emperor and had the responsibility of transforming and nurturing life. He was in harmony with the father and son of the country, and had the effect of correcting the relationship between father and son in the country to maintain peace and customs. Therefore, in this story, Shun escaped not only to save the slut, but also to govern the whole country.
Confucianism cherishes the value of blood and human nature, and believes that the “private” of blood and affection can be the conditions and foundation of political “public”. “Respect my old and the old; I am young and the young and the young” (Mencius, King Hui of Liang) If a person can extend the love of filial piety and love, he will have a sincere sympathy and love for all the young and old in the country. It can be seen that the natural love of the blood relationship can also become the original point of virtue, without this natural love between the brothers of parents and descendants, without the institution of honest public morality. By raising the affection for others to extend the kindness of others, we can create a national “great public” that coexists with our family.
The Legalists do not believe in the moral character of bloody affection in humanity. They believe that if humanity is assessed with a more realistic attitude, they will find that the morality and order based on bloody relationships are cowardly. “The nature of a person is nothing more than his parents. They all love each other but may not be cured. Although they are loved by others, why are they not a bad person?” (“Korean Fazi·Five Worms”) The bloody relationship and lack of love to prevent people from being “urgent”The natural nature of chaos in the world is based on the need for preservation. Therefore, Korean Feizi relies on the hope of governance in the country’s public law of “one and solid”. “One” does not mean to be disparate, not to be expensive, but to be disregarded by law; “solid” does not have the right to balance and cannot be changed by emotion. Korean Feizi also specifically proposed that the situation of marriage will destroy the national laws and order. “Korean Feizi ·Five Worms” says:
The Chu had a straight bow, and his father beat the sheep and gave him a tribute to the official. The commander said, “Kill him!” He thought that he was straight to the king and bent him, and punished him. Therefore, he thought that he was a straight minister of a good man and a violent son of a father. The Luren fought from the king and fought three battles in the Three Norths. Zhongni asked about the reason and replied, “I have an old father, so I don’t have to take care of him.” “Zhongni regarded it as filial piety and put it on his feet. Therefore, he believed that the father’s rebellious son was a king’s rebellious minister. Therefore, the commander was a traitor to Chu and the traitor did not follow him, and Zhongni earned him and spread his wealth and easily surrendered to the north. If the profits of high and low are different, and the ruler of man and the ruler also complied with the actions of ordinary men and sought blessings for the country, it would be much.
This article has revised the “Speech” record, which makes the story of “son sue his father” extremely sharply to show that the bloody “private” has a destructive power for the “public” of the country. “In ancient times, it was written by the sacred book. It was the private one who believed it, and it was against the public and the public. It was against the public and private ones, so it was firmly known. “(“Korean Fazi·Five Worms”) This reminds that although public and private are different in the fantasy construction of Confucius and Mencius, “be kind and benevolent and be close, benevolent and benevolent but love things” (“Mencius·Everything”) means that the public in the country is naturally released from the goodness of love, public and private are like a circle of differences in the heart, but in reality, specific individuals standing at a certain point in this heart are facing the environment It is private, and only when it is behind the inside is public, so it often falls into the contradiction between public and private. The Legalists believe that Confucian theoretical construction is difficult to truly realize, and bloody feelings often destroy the benefit TC:
發佈留言