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The connotation of Confucianism in the pre-Qin period and its logical approach
Author: Sun Xiaochun (Zhou Enlai of the School of Governance of the State Council)
Source: “Politics Research” (Beijing) Issue 5, 2018
Time: Confucius was in the 2570th year of the fourth month of Jihai
The origin of Taoist concept can be traced back to the end of the Shang Dynasty and the beginning of the Zhou Dynasty. When it was aged, Taoism became a topic that people paid attention to. On the basis of inheriting the Taoist concepts of people during their age, the Confucianism of the pre-Qin period made a systematic theoretical analysis on the Taoist problem. The pre-Qin Confucian Taoist theory realized the ideology’s desire for a good social and political career. The pre-Qin Confucianism understood the principles of Taoism as the rules that must be followed in social and political careers and the standards of value judgments, emphasized the priority of Taoism in social and political careers, and believed that as long as politics that suits morality is a good politics. Due to the relative lack of metaphysical cultivation, pre-Qin Confucianism importantly understood the principles of Tao through empirical historical processes. For a long time, they equaled “Tao” to “the Way of the previous kings.” The pre-Qin Confucianism trial used the previous kings to explain the principle of Taoism that was supreme, but it could not realize the understanding of “Tao” on a broad and certain level. At the same time, it also gave Confucian political thinking a heavy rejuvenation, which affected Confucianism after Han and Wei to a very large extent.
Keywords: Pre-Qin Confucianism/Daoism/The Way of the Previous Kings
Title notes: This article is the study of the National Social Science Foundation’s serious project “General History of Chinese Political Ethics Thoughts” (16ZDA104), and the National Social Science Foundation’s key project “Research on Value Construction of Modern Transformation of China’s Traditional Political Thoughts” (14AZZ005).
The Taoist problem is the focus of Chinese traditional political philosophy. The knowledge of this problem and the moral concepts formed on this basis have manifested people’s understanding of the moral level of social politics and also represented the value orientation of people during the different historical periods. The “Taoism” mentioned by modern Chinese thinkers is a concept with the same meaning as the “righteousness” of ancient Greek Sucrates philosophy, but in previous research on political philosophy history, people paid a lot of attention to the correct concept in Greek philosophy, and rarely talked about the Taoism of traditional Confucianism.In fact, pre-Qin Confucians paid more attention to this problem than Greek philosophers. The pre-Qin Confucianism, whose career was in the specific historical environment of the war in the country, formed the concept of the complete content on the basis of accepting the previous concept of Taoism. The recognition of Confucianism in pre-Qin regarding the problems of Taoism determined the development direction of Confucian ethical politics after Qin and Han was determined from the most basic level.
1. The origin of the concept of Taoism and the sensual mastery of pre-Qin Confucianism
The origin of the modern Taoism concept in China can be traced back to the end of the Shang Dynasty and the beginning of the Zhou Dynasty. This concept was developed with people’s understanding of the justification of social and political career. Judging from the “no partiality, no party, domineering and sage” mentioned in “Shang Shu Hong Fan” and the thinking and initiatives of respecting the heavens and protecting the common people, and being cautious in virtue and punishment proposed by the rulers in the early Western Zhou Dynasty, people had already realized the problem of exercising their power. By age①, how to make social and political career morally justified gradually becomes a problem for people to cooperate with each other, which shows that “Tao” and “Yi” have become concepts of frequent application of people.
Due to the instinct of language, “Tao” and “Yi” are finally used as concepts that are both different and related in content. Judging from the records of relevant literature such as “Left Chinese” and “Mandarin”, people of age have formed some basic understanding of these two concepts. In people’s concepts during this period, “Tao” and “Yi” have regular meanings. Regarding “Tao”, according to the sixth year of Duke Huan in “Zuo Ji”, the national official Ji Liang once said: “I heard that I am a little capable of resisting the great way, and the great way is very lewd. The Tao is loyal to the common people and trusts the gods.” According to the twenty-fifth year of Duke Zhao in “Zuo Ji”, the great master of the country once said: “Tao is the heaven’s meaning, the meaning of the earth, and the movement of the common people.” The “meaning of the earth” mentioned here is also a rule that people should abide by.
The principles that “Tao” and “Yi” are understood to be adhered to in social life are naturally regarded as standards for value judgments. People in their age believe that as long as a career that is suitable for “Tao” and “meaning” is a valuable career, and the social career status that violates “Tao” and “meaning” or personal behavior is “innocent” or “unrighteous”; behaviors of “innocent” and “unrighteous” are not only morally unacceptable, but also trust them. “unrighteous” and “unrighteous” will inevitably lead to bad social consequences, that is, “more than one’s actions will be self-deprecating.”
In the people’s concepts of age, there are also slight differences between the two concepts of “Tao” and “Yi”. In terms of understanding the “Tao”, people often connect “Tao” and “Heaven” together, and then they have the “Tao of Heaven” to achieve the “Tao of Heaven””The concept of “, for example, in “Zuo Ji” Ai Gong’s eleventh year, “fullness will be destroyed, and the way of heaven” was written in “Zuo Ji”; as in “Zuo Ji” Wengong’s fifteenth year, Ji Wenzi, a major political official in Lu Guo, once said: “Tao is to smooth the sky, and the way of heaven.” In this confession, when people apply the concept of “Tao”, they emphasize the object-oriented attributes of “Tao”. Compared with the concept of “Tao”, “Yi” is not a concept with object-oriented meaning in most situations. According to the fifteenth year of “Zuo Ji” Xuan Gong’s eleventh year, it was explained that “the king can control his destiny as a destiny, and the minister can accept his destiny as a trust, and faithProtect the website and do it for profit. If you do not lose profits, you will destroy the country and be approachable. There is no two faith in the meaning, and there is no two fate in the faith. “Connect “Yi” with the monarch’s ability to “control fate” and understand “faith” as the subordinates can “accept fate” and confess that people understood the concept of “Yi” in specific human relations. Here, although “Yi” is also a moral norm that people should follow, it refers to the appropriate behavior of specific human relations.
Because of “Tao” and “号竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞竞href=”https://twsugarlover.org/”>Bao Haimei“The twelve years of Chenggong), which can also be used to illustrate whether personal behaviors in social careers can be correct, such as calling a certain king “righteous” or “no way”. And “meaning” is different , because “right” is not an absolute objective principle and standard, judgments about “right” and “unright” must be explained in a specific human relationship, such as “the ruler’s righteousness and ministers’ actions” (“Zuozhi” for three years). At the same time, judgments about “right” and “unrightness” cannot be separated from the favor between people. As quoted later, “The truth is to be done by virtue and to be profitable.” In “Zuo Ji” “Zuo Ji” “The 27th year of Duke Xi” said: “The poem is the home of the righteousness, and the gift is the principle of virtue. Virtue is the foundation of virtue.” In “Zuo Ji”, there are many opinions on “Yi” and “Liberty” and “Trust”. This confession is from the age period. When people regard “meaning” as the st
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