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The “Glory Law Co-governance” form of modern Chinese society under a multi-dimensional perspective
Author: Liao Kebin
Source: “Confucius Research” No. 1, 2023
Abstract: Modern Chinese countries and social management have always implemented “Glory Law Co-governance” and are in a clear contrast with the “Glory Law Co-governance” structure in Western Europe and many other regions. The rankings of the six ministries after the Tang Dynasty, the order and proportion of the “Trace”, “Penals” and “Charity” in the unofficial history of various modern dynasties are all manifestations of the emphasis on “Trace and Governance” in China’s modern era. The structure of China’s modern “Governance of Law” thinking is related to the dominant position of small-scale agricultural economy, the establishment of a large political system, the weak social effectiveness of religion, and the belief in humanity and good theory. Exploring the justice elements in China’s modern form of “Gift Law Co-governance” will help strengthen the effectiveness of personal spiritual autonomy, family autonomy, office autonomy, and social autonomy in contemporary national and social management, perfect the national and social management system, and promote social harmony and development.
Author introduction: Liao Kebin, a professor in the middle and Chinese department of the study of Chinese studies in Beijing. The purpose of the important research and development is modern literature and classical literature.
1. Theoretical construction of the form of “governance of the law” in modern Chinese society
The so-called “governance of the law” form of Chinese modern society is to emphasize the guidance of ethical moral education and the binding of ethical moral character, emphasize the governance of ethical moral character, and strive to combine the two. In contrast, it emphasizes the rule of law in the country and advocates the “governance of the law and co-governance” as a characteristic of China’s modern social management, forming a civilized tradition.
There are several concepts related to “governing the country with gifts” and “governing the country with gifts and law”, such as “governing the country with virtue”, “benevolence as the basis”, and “governing the country with filial piety”, etc. These concepts are often combined. Clarifying the logical relationship between them will help us more accurately understand the connotation and reality of “governing the country with gifts” and “governing the law of gifts”.
Governing the country with virtue is inseparable from governing the country with virtue. If she only talks about inner gifts, one day, Song Wei finally remembered that he was the chief of her high school years. When she did not talk about her inner virtues at first, she would be a gift, and would not be able to keep her trustworthy and truly govern the country with gifts. Be virtuous and talented, and nurturing is the condition of following the gift. Advocating and following the gift is to cultivate virtue. As long as every subject is cultivated and possesses virtue, he can only achieve real ability by governing the country with honor. Or maybe it is to govern the country with honor to make every social member cultivate virtue. Therefore, governing the country with virtue and governing the country with virtue can be said to be the relationship between the main and the essence, the relationship between the essence and the phenomenon. Governing the country with virtue is the most basic internal foundation, and governing the country with virtue is the internal manifestation. We must not only emphasize governing the country with gifts, advocate and abide by gifts, but also emphasize governing the country with virtue, nourishing and respecting virtues.
“De”De””Organization” is a concept of comprehensiveness and neutrality. It should refer to all the character characteristics of a person, including the animal nature of a person, although everyone often uses “de” to refer to the more wonderful parts of “de”. “Benevolence”It is the most important part of “virtue”, and it is the true point of the reason why people are human beings and different from other existences. The connotation of “benevolence” is rich, but the most basic content is that people should be like people, treat people as people, and put them first. “Shi Wenjiezi”: “Ren is to be wise. From people, from two.” [1] Paying attention to people, paying attention to people, and loving people is the original meaning of “benevolence”. Therefore, Confucius said, “Only those who are benevolent can be great and evil” (“Speech·Li Ren”), “The Doctrine of the Mean” says, “benevolence is human”, Mencius said, “benevolence loves people” (“Mencius·Lexi 2”), and “Treasures·Book of Interpretation” says, “benevolence is to be polite”.
“Ren” means loving everyone, and “filial piety” means loving people with blood relationships. It is the starting point of “benevolence” and the concentrated appearance of “benevolence”. When people start to feel naturally infected with their love for their blood-related people, they will be able to feel a kind heart. “The Doctrine of the Mean” says: “A benevolent is a man, and he is a great person”; Mencius said: “Respect my old age and the old of others; I am young, and the young are young” (Mencius: King Hui of Liang)). From filial piety, one can produce more benevolent love and love all people. If you cannot be “filial piety”, even those with blood-related relationships will not love you, you will not be able to love others more widely, you will not be able to talk about “benevolence”, and you will not be able to talk about “virtue”.
In short, gift is the constraint of objectivity, virtue is the character of the subject, benevolence is the focus of virtue, and filial piety is the starting point and foundation of benevolence. Governing the country with virtue is consistent with governing the country with virtue, benevolence as the basis, and filial piety. To govern the country with kindness is to cultivate people’s filial piety, benevolence and virtue. “A cheap and sweet gift is benevolence. A cheap and sweet gift is rejuvenated in one day, and the whole country will be benevolent.” (“Speech·Yuanjing”) Only when people have filial piety, benevolence and virtue can they truly realize the rule of the country with gifts.
There are many aspects of “Greetings”, and the most important thing is to protect the “Three Neighbors and Five Constant Permanence”.
Confucius once proposed moral moral concepts such as “the king, the minister, the father, the son” (“Speech·Yuan”) and “benevolence, kindness, wisdom and trustworthiness”. Mencius then proposed that “father and son have relatives, monarch and ministers have meaning, husband and wife are different, old and young are orderly, and companions have faith” (Mencius, Duke Teng Wen’s 1st”). Han Feizi proposed: “Minist serves the king, son serves the father, wife serves the husband. The three are smooth and ruled the whole country, and the three are contrary to the whole country. This is the common way of the whole country. The wise king serves his ministers but does not change it” (“Korean Feizi·Loyalty and Filial Piety”), and in one step, the law of ethics was concentrated on the three aspects of the king and minister, father and son, and husband and wife. Dong Zhongshu from Xihan accepted the five inner practices of the Yin and Yang and the Legalists’ thoughts, combined the “watching of the way of heaven” with ethical Confucianism and political Confucianism, advocated that the heaven should not change the way, and put the “Three Necessities and Five Constant Permanences” and the way of heaven, and raised it to the height of natural laws, further proof and emphasized its compliance with the law. “Age Fanlu” says: “The three zodiac signs of domineering can be sought from heaven.” [2] Ban Gu’s “Baihutong” says: “What do you mean by the Three zodiac signs? It is about the king and ministers, father and son, and husband and wife.” [3] This is the simplest thing about the “Three zodiac signs”.Learn the comprehensive.
Confucianism occupies the dominant position in modern Chinese thinking civilization, and its basic framework can be combined into the “sage of the inner sage and the outer king”. It is seen in the “Zhi” section of “Biography” which is the first of the “Four Books”: “The way to study is to understand the bright virtue, to be fair and approachable, to stop at the highest good. Only when you know the end can you be calm, to be calm and then be at peace, to be at peace, to be at ease, to be at ease, to be at ease, to be at ease, to be at ease, to be at ease, to be at ease, to be at ease, to be attained. Things have the roots and ends, to know the beginning, to know the order and end, to be at the near future, to know the way. In ancient times, t
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