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Zhu Xi’s Imperial Thought of the Imperialization
——Assessment of “The Story of the Banquet” as the middle
Author: Wang Qi (Zhang Baocai NetworkSha Institute of Major Design and Art)
Source: Author Author Authorized by Confucian Network
Original “Hunan Major Research” (Social Science Edition) 2018 Issue 1
Time: Confucius was in the 2570s and was in the early April of Jihai
To this end, he closely followed the three titles of “Big Science” and used the “clear virtue” earned by “Heavenly Rules” as the essential attribute of human beings. He explained the theoretical basis and kung fu that could be learned by Shun, and then brought the emperor into the scope of the “Heavenly Rules”. He asked him to cultivate himself in accordance with the standards of philosophy, to become the master of the sage king who was of great virtue and goodness, and to embody Zhu Xi’s fantasy of using science to influence politics, to build imperial schools with reason, to lead the illusion of the monarch Shun, and to promote the socialization of science in an objective manner.
Keywords: Zhu Xi, Zhangyan lectures, major, science, imperialism, 1. Media
In the Song Dynasty, when the trend of academic thought was flourishing, imperialism should be born and became a new trend in the development of Confucianism in the Song Dynasty. [①] Since Fan Zuyu took the lead in proposing “the ‘big learning’ of emperors” and “the ‘big learning’ of emperors, so he learned as Shun”, [②] The scholars and officials developed from their own position, and their efforts to use “big learning” as a reason are inferior. The framework of discussion, aims to shape the King of Shun, and builds a kind of their own for the emperors in real politics. href=”https://twlovelog.com/Diana/%e6%88%91%e7%9a%84%e5%8c%85%e9%a4%8a%e5%b0%8d%e8%b1%a11-%e8%a3%9c%e6%95%99%e7%95%8c%e6%95%99%e5%b8%ab/”>回投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投� Zhu Xi first completed this theoretical structure.
Zhu Xi said that his life and spirit were in “Big School”. [④] He not only constructed the “Big Chapter and Sentence” asThe first new classical system of science was studied. In the fifth year of Shuxi, he went to the attendance banquet and wrote the “(Big School) Lectures and Lectures” to present it to Emperor Ningzong of Song. If it is said that “Big Chapters and Sentences” was written to educate readers across the country to “learn to the saints” [⑤], then “The Book of the Banquets” was written specifically for the emperor to learn as the saints. The preface of “Big Chapters and Sentences” is first and “Bai Yan Shu Yi” is written later. [⑥] is not only the system summary of Zhu Xi’s life’s academic questions and rational thinking, but also the comprehensive development of his imperial philosophy. However, regarding Zhu Xi’s comments on “Big School”, the academic community paid more attention to his discussions on “Big Chapters and Sentences” and the relationship between the four books and the science, and achieved profound results. However, he rarely touched on his “Big School” and his imperial thinking, and he failed to fully remind him of the main position of “Big School” in the construction of Zhu Xi’s ideological and rational theory system, as well as the internal connection between science and imperialism.
From the 32nd year of Shuxing (1162), Zhu Xi first proposed the “Emperor’s Learning” in “Renwu Essays and Feedings” as the “Emperor’s Learning” that “Is Not Being a Famous Talk” in “The Story of the World” and [⑦] to the fifth year of Shuxi (11Baohua Internet Chef94), and his memory is new. The ultimate goal of the imperial learning to be constructed by Sweetheart Garden is to transform the inner atmosphere of “Heaven” and “Fate” into the inner constraints of “reason” and “nature”, so as to advance the monarch’s moral self-discipline, to become the monarch’s virtue and self-discipline, to form the monarch’s virtue and sage governance, to shape the monarch’s sage king, and to lay the foundation for the reconstruction of the order of political and social order and the realization of domineering fantasy in the Song Dynasty. If you can “refer to the effectiveness of the wise ruler’s teaching”, set the “standards of emperors of all worlds” and examples, and [⑨] guide the emperor to achieve “the saints of Lu, Shun, Tang and Wu”, [⑩] Even if you “retreat in the countryside and rebel with the elders”, [11] Zhu Xi has never regretted it.
Because “When a master is different from a student, when he becomes a bartender, he must be able to find the right truth and open his mind, and then he can feel ashamed of what he has learned. How can he be said to be? How can he be said to be?”[12] Zhu Xi focused on the learning of the emperor on the characteristics of discovering the right truth and enhancing the king’s heart. When attending the banquet, he did not use the “Big Chapter and Sentences” that focused on the discussion of the chapters and sentences, but wrote the “Baishen Songs” which focuses on the development of the principles and principles, and presented it to the emperor. In order to convince the emperor’s fantasy that the tree stands up to Shun can learn from the theory, Zhu Xi clings to the “Three Needs” in “Baishu” in “The Book of the Banquets”, and uses the theory of the nature and nature, and deeply explores the connotation and relationship of bright virtue, new people, and ends at the highest good, and uses “the law of heaven”In order to rely on the highest essence and value, the “clear virtue” view is the nature of human beings, he brought the emperor into the scope of the law of nature. He asked the emperor and ordinary people to cultivate their moral character according to the standards of philosophy and to provide theoretical evidence with the sage kings with scientific color to the emperor.
2. The principle of nature and the nature of enlightenment: The theory of emperors learning as sage kings
Regarding how Confucian scholars and masters participated in politics and practiced the way, and in reality, Yu Yingshi once pointed out: “The power at that time was in the hands of the emperor. If the emperor did not develop the engine of the political machine, no change would be possible.” [13] For scholars and officials in the Song Dynasty, the shape of the banquet system undoubtedly gave them useful platforms through banquet lectures and influenced the emperors and their political practices. [14] They all trust: “If we can convince the wise monarch, turn them to their views, and then pursue reform methods, a more complete career order will appear in the world.” [15] Therefore, to guide the emperor to take the sages of King Shun as the list and become the lord of the emperor, we must first argue from the theoretical point of view why the emperor could learn from it, and answer their ability and need. Compared with Confucians since the Han Tang Dynasty who used the inner power of heaven and used the intrinsic power of heaven and man to respond to disaster and disagree, they were afraid and powerful, and they could not help the emperors to cultivate virtue to respond to the destiny of heaven. Zhu Xi followed the path of Confucius and Mencius’ “inner saints” and absorbed the rational thoughts of Cheng Jun and Cheng, and combined the “heaven” with “reason” The destiny issues such as “Tao”, “nature” and “fate” use the “clear virtue” entrusted by “nature” as the nature of human beings, and transform the emperor’s dependence on self-cultivation from its internal strong energy into a self-conscious request of its internal essence, thereby providing theoretical basis and source of value for the emperor’s learning.
Zhu Xi believed that “the way of heaven is circulating and cultivates all things, and the life of people and characters is the master of one body. However, the reason why they are in this body is not as good as the atmosphere of the five forms of yin and yang.” [16] The birth of people and things is the result of the combination of the “reason” of birth and the “gas” that are gained. From a root point of view, whether it is “outside to people” or “far to things”, “reason” is the root and ultimate dependence of the Liuhe things that “must have natural rules but cannot tolerate themselves”. [17] It exists equally among Liuhe things and gives its life and characteristics. However, the birth of all things can not be separated from the five forms of
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