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Talents are not profitable: As the highest political ethics
——The fundamental governance of Dong Zhongshu’s “distinguishing between Yili” between Confucianism
Author: Huang Yusong
Source: Author Authorized by Confucianism Network, originally published by “Hengshui Academy Newspaper” No. 3, 2021
The special column of “Dong Zhongshu and Confucianism” is a hot topic in Confucianism, and it is often said to be always new. Huang Yushu, who wrote the “Chinese Justice Discussion”, emphasized based on the unique dimensions of political ethics, division of labor and division of justice. Dong Zhongshu’s famous saying “If you correct your meaning, you do not benefit, and if you understand your way, you do not deserve your merits” has already opposed officials and kings who are part of the same group of power and people. “Issue” is the essential characteristic of power, that is, “correction” is the political ethics of the power body; while “profit” is the essential characteristic of the common people, that is, “profit” is the right to preserve and develop the common people. The request for “no profit” is not for the people, but only for the power. For the monarch and ministers and officials, “distinguishing the power of power” can reach the height of the law of nature. According to the “nature principle” of “distribution” reminded by Dong Zhongshu, the political ethics principle of power subjects such as emperors, nobles, and officials is “not profitable” and cannot “compete with the common people.” When a rightist is the highest right of power, and when a rightist is the greatest disregard for power. This kind of loud voice is not only a strong development of the just value of the historical world, but also a powerless criticism of the numerous unfair phenomena of the real society, which deserves to arouse high attention from the Dong academic community.
President of the Dong Zhongshu Research Committee of the Chinese Confucius Society
The President of Shanghai Road Chief Executive, PhD Director
Director of the Dong Zhongshu International Confucian Research Institute
Chief Expert of the National Social Science Fund for Serious Projects
Chief Expert of Dong Zi Academy, Dong Zhongshu International Research Institute, and Dong Zishu /p>
Dr. Yu Zhiping
Abstract: Dong Zhongshu’s famous saying “Realize the meaning but do not make the profit, understand the truth but do not make the contribution” is often misunderstood, thinking that it is a broad moral request for all members of society; in fact, it is just a specific politics specifically for political power and political elites BaocaiTraining ethics. The opposition between “一” and “profit” is based on the opposition between two subjects, namely the opposition between “一” and “女” or “女” and “女”, which means: the benefit of the public is natural rights, and the benefit of the power is distortion; the highest right of power is the benefit of the people, and the most distortion is the profit of the people. In short, “Yiyi does not mean profit” is a sign of Confucianism’s “distinguishing of Yiyiyi”, is the highest political ethics principle established by Confucius and held by Dong Zhongshu.
Keywords: Dong Zhongshu; Confucianism; distinction between profit and non-profit; political ethics
DOI: 10.3969/j.issn.1673-2065.2021.03.003
Chinese Graphic Category: B234.5 Document Code: A
Dong Zhongshu’s famous saying “Realize the meaning but not the profit, understand the truth but not the merit” (“Han Shu·Dong Zhongshu’s quotation is no longer Preserve one month’s price noted) has become a classic expression of Confucianism’s “distinction of power”, and Zhu Xi listed it as the “Reminder of Bailu Cave Book Academy” (i.e. Teaching Rules) [1]3587. However, in modern times, this term has been criticized and is considered to be obscure in economic development and modernization. In fact, this is an error of Dong Zhongshu’s thinking, which does not fit his original intention, nor does it fit Confucius’ thinking about “distinguishing the meaning of profit”. This article describes the destiny of Dong Zhongshu’s “meaning of meaning but not profit”, and then fundamentally governs the Confucian thinking of “meaning of meaning and profit”, with the intention of clarifying that the correct understanding of “meaning of meaning and profit” is not only the highest political ethics principle of Confucianism, but is still suitable for modern society. This article does not intend to fully evaluate Dong Zhongshu’s entire thinking system (there is certainly some content that should be criticized), but only discusses his “discrimination of meaning and profit”. This is because: this problem is not only particularly serious about Confucianism’s meaning, but as Zhu Xi said, “In terms of power, it is the first meaning of Confucianism” [1]1082, and also has serious meanings for ordinary political philosophy and contemporary society.
1. The difference between the subject of meaning and profit
The people’s misunderstanding of Dong Zhongshu’s thinking on “the meaning is not profit”, is basically because they ignore the two different subjects that “right” and “profit” are different. She looked around and didn’t see the cat, thinking that it might be a strict distinction made by the cats living on the floor. Dong Zhongshu talked about “the distinction between power and profit”, which was based on this subject distinction: “Yi” is specifically for political power subjects such as monarchs, nobles and officials, and political elites; while “Privacy” is for the common people. This means that “no profit” is not a request for the people, but only a request for the power and political elites.
The first thing to pay attention to is that Dong Zhongshu proposed that “a kind man corrects his principles and does not regard his achievements, and does not regard his achievements.” This is for the King of Jiangdu. In fact, Dong Zhongshu’s explanation of the opposition between “一” and “profit” is always based on the opposition between two subjects, namely “一” and “女”inclusive amount of money or the “official” and “common”. This kind of opposite is all in his argument.
(I) Distinguish between the subject of the common people and the king
Dong Zhongshu discusses the relationship between the two subjects of the common people and the king. He said:
“Pen” says: “It is advisable to be accustomed to others and be accustomed to the 彩彩彩彩彩用网用网站. “For government and people who are suitable for people to approach are always affected by heaven and… extending to all living beings.
In ancient times, in power, officials were destroyed (no) evil, civil servants died, and civil servants died (no) tragedy, and prisons were empty.
I was given the order, and the whole country was worried,… All people were kind and happy, and each got what they wanted.
The virtuous and the silence of the people are benevolent and virtuous; the virtuous and virtuous acted violent, and the common people are despised and despised.
In later generations, they were lustful and unlucky, and they were unable to overcome the principles of the whole world. They were on the back of the marquis and martyrs, and they were punished and punished by virtuous and moral education.
As for Yin, they were violent and violent, and they were killed and killed. Knowing that tragedy and sacrifices occur… The whole country is in trouble, and everyone is uneasy, so the whole country goes to Yin and comes from the Zhou Dynasty.
The tragedy is above, and the nobles and the lows are in trouble, and the scattered are scattered and scattered.
Since ancient times, there has never been a common and turbulent people in the whole country like Qin.
Now Your Majesty As the emperor,… but the six-member relationship has not been met, but the beauty and goodness are not achieved, why? Anyone who is not educated and in a state of injustice is not upright.
Surely, Dong Zhongshu blames all the virtues and well-being of the people due to the goodness of the king. Therefore, he criticized Emperor Hanwu: “Now Your Majesty has a whole country,… but if the achievements are not added to the cause, it is probably not that the king’s heart has not been added. “This is inconsistent with saying that as a king, Emperor Hanwu did not have the best intentions, that is, he did not have as much responsibility and obligations as possible.
(II) Distinguishing and opposing the subjects of the common people and officials
Dong Zhongshu not only r
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