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The Taoist view and domineering thoughts of “Shangshu·Hong Fan”
Author: Chen Hui (produced by the Department of Philosophy of Tongji)
Source: “Zhongzhou Journal” No. 1, 2021
Abstract: “Hong Fan” summarizes the concept of world governance and political wisdom before the Western Zhou Dynasty, and opened up and influenced the basic energy of China’s traditional politics thereafter. It not only opened up the source of Confucian Taoist conception, but also initially established the difference between Taoist and governance, and tried to use Taoist to regulate the governance. This thinking upheld the supremacy of Tao, eliminated the sacred nature of the monarch, and inspired the value-seeking and independent thinking energy of later Confucianism “promoting the Tao” and “tracing the Tao”. At the same time, the “Nine Treasures” discussed in “Hong Fan” have rich connotations, each with its own side, the relationship is closely related, and they are mutually reciprocated. Moreover, the “construction and application” of “Emperor” are integrated and the mind is integrated. With the help of the “Nine Swords”, Hong Fan constructed a political philosophy system with rich intentions and huge systems, demonstrating the preservation and in-depth concept of governance. In the construction of the fantasy of domineering, Hong Fan’s plot on Jun Dao and the protagonists: Song Wei, Chen Jubai┃Supporting roles: Xue Hua┃Others: The development is particularly contemplative: the establishment of the king and whether it is actually a key reason for whether it can summon the hearts of the whole country, and whether it can be established by domineering.
Keywords: “Hong Fan”; Taoism; Jiuyan; Domedy; Ultimate; Emperor;
“Hong Fan” is the most important article in “Shangshu”. It not only summarizes the world-government concept and political wisdom before the Western Zhou Dynasty, but also opens up and affects the basic energy of China’s traditional politics since then. For Confucianism, the influence of “Hong Fan” is particularly profound, such as the former’s Taoist consciousness, the concept of heaven and man, and the domineering fantasy, which are deeply imprinted with the latter’s thoughts. Although “Hong Fan” says “Nine Shrines”, it is actually developed based on domineering thinking. As the leader of the whole text, the domineering thinking and scheming are all in each form, and they also connect with each form, pay their lives and integrate each form into the whole. Correspondingly, each trait also supports and fulfills the establishment and development of domineering thinking with its rich connotation and close relationship.
1. Ji Zi, Chen Dao and Confucianism’s Confucianism
The articles in “Hong Fan” were all said to Ji Zi, who said to King Wu of Chen Dao. Only the 36-word opening chapter briefly points out the time and reason for the origin of this chapter. He said:
There are only three sacrifices, and the king visited Jizi. The king then said, “Wow, Ji Zi. However, Tianyang is easy to approach and live in harmony with each other. I don’t know that his Yi is invincible.”
“Shi Ji·Zhou Benzi” records: “King Wu has conquered Yin, and in the next two years, he asked Ji Zi Yin to be dead. Ji Zi could not bear to say that Yin was evil, so he should tell the country of life and death. King Wu is also ugly, so he asked the way of heaven.” Pi Xirui believed that Shi was here to use the ancient Kong An country’s text, which he said, “King Wen died in seven years, and King Wu died in the year when King Wen was given the order, and he hoped to observe the army againIn the ninth year, the second year of the dynasty was eleven years, and the second year after the Yin Dynasty was defeated, it was the thirteen sacrifices,” and “no difference” was discussed in Fu Sheng’s “Shang Shu Da Ji”. The difference between the two is: “Shi Gong thought that Chen’s “Dong [1] Fan” was later enthroned, and he said that Fu Sheng thought that Chen’s “Dong Fan” was different from Chen’s “Dong Fan”. ”【2】In this way, the two large numbers of ancient and modern Chinese literature in “Shangshu” in Xihan all said that “Ten Thousand Three Sacrifices” refer to the thirteenth year when King Wen of Zhou gave the order to be the king, that is, the second year after King Wu of Zhou defeated Yin. Later, Liu Xin died after King Wen gave the order to be the thirteenth year, which was later than the second year before. The so-called “Ten Thousand Three Sacrifices” were the year when King Wu defeated Yin. As a result of this, Kong Guida suspicion that “(Jizi) was granted the title of the court and was not allowed to remain in the thirteenth year of the thirteenth year of the thirteenth year of the thirteenth year of the thirteenth year of the thirteenth year of the thirteenth year of the thirteenth year of the thirteenth year of the thirteenth year of the thirteenth year of the thirteenth year of the thirteenth year of the thirteenth year of the thirteenth year of the thirteenth year of the thirteenth year of the thirteenth year of the thirteenth year of the thirteenth year of the thirteenth year of the thirteenth year of the thirteenth year of the thirteenth year of the thirteenth year of the thirteenth year of the thirteenth year of the thirteenth year of the thirteenth year of the thirteenth year of the thirteenth year of the thirteenth year of the thirteenth year of the thirteenth year of the thirteenth year of the thirteenth year of the thirteenth year of the thirteenth year of the thirteenth year of the thirteenth year of the thirteenth year of the thirteenth year of the href=”http://twlovestory.org/”>彩票线彩票线Everyone, the whole country has not yet been at peace. Regardless of whether it is time or mood, it is not allowed to “visit” Jizi in the country, so Liu Xin and Xun’s words in “Kong Ji” are not wrong. Once the whole country is settled and the war is stopped, how to manage the whole country will become an important problem facing King Wu, so there is a “visit” Jizi. The first quote from “Zhou Benzhe”, King Wu just wanted to ask Jizi “Why Yin died”. This question is not only lustful [Baobao price3], and it is suspected of showing off the evil spirit, so Jizi was a lord of the old king (i.e. King Wu) and could not bear to say it. King Wu also had the intention of being tempted [4], and changed his question to the way of heaven. The above is what “Hong Fan” says, “Only the heavenly lunar land is easy to approach and live in harmony with each other, I don’t know its elegance and severity”, which is the specific content of King Wu’s question. Regardless of what “除六”, the previous scholars had “除” (such as Shi Bao, Wang Xu, Yan Shi Gu, etc.) and “除六 (i.e. Zeng Fu 博文博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博Or the common way) The meaning of approaching all the time. [5] This means: King Wu “visited” the “heavenly way” that Jizi wanted to understand was how to adapt to the “compassionate heart” of heaven to govern the whole country. Regarding King Wu’s question, Jizi replied:
I heard that in the past, the flood was gone, and the water was circling. The five elements. The emperor was furious and did not give Hong Fan Jiuyan, and Yi Lu was in a state of vain. When Lu died, Yu was in a state of succession, and Tian was in a state of vain Yu Hongfan Jiuyan, and Yi Lu was in a state of vain.
“Hong Fan” is the most basic method of governing the world. Therefore, Fu Sheng’s “Bao Fan” says: “The “Bao Fan” can beWith view. “2 This French style is importantly expressed in nine aspects, which is called “Nine Treasures”. As Changjizi said, “Hongfan Jiuyan” was accepted by Yu from heaven. This statement seems to be a secret or absurd, but in fact it is not only a manifestation of “Hongfan Jiuyan” as the body of the way of heaven, but also acknowledge that Meiyu can respect the way of heaven and respond to things (note : Compared with the “five elements” of the Mian Dynasty), he has gained great things to calm the water and soil.
“Historical Records: Song Weizi Family” says: “Jizi is a relative… 评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评评� “Simazi’s “Suoqian” says: “Ma Rong and Wang Xi used Ji Zi as the father of Wu. Fu Qian and Du Fu thought it was a concubine brother whom he thought was Wu. ”【6】So he was a royal family of the Yin Dynasty. Ji Zi was one of the last ancestral scholars of the Yin Dynasty. The Han Book: Five Elements Records said that he was the “father teacher”. The ancient teacher said: “Father teacher is the Tai Master, and he is the three dukes of the Yin Dynasty. Jizi, who was the father of Wu, became the grand master, so he was called the father master. ”【7】Cai Shen also said: “
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