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The knowledge of governance in “Shangshu” and its approach
Author: Zhu Cheng
Source: “Confucius Research” No. 1, 2025
Abstract: The important scope of political understanding in “Shangshu” is about the problem of “governance”. “Shangshu” recognizes that natural disasters, destruction of politics and rebellion among all sides will inevitably bring order crisis. For those who are political, in addition to actively challenge nature and reforming the natural life environment that naturally creates a safe life environment for the people, more importantly, the order crisis is. 》In this way, the destiny of nature is the basis for management in accordance with laws and regulations, and has formed the right way to be politically virtuous, politically established, and education without any rules. It has planned the “great politics” picture of “nine tribes”, “peace of the chapters”, and “coordination of all countries”, waiting to use this as an example of “dominance” for future generations. The severity of the severity of the remedial nature in “Shangshu”, as well as the value judgment, conceptual shaping, fantasy planning formed therein, etc., demonstrates the development and development of Confucian politics and governance with “original form”, and has the inspiration for understanding the nature of human management activities and the real human political development.
Keywords: “Shangshu” Treats troubles, destiny, political affairs Governing Tao
“Shang Shu” is a political book in late China, which records ancient history and the history of the Western Zhou Dynasty, and involves the original nature of China’s traditional political thinking, expressing the understanding of political and intellectual elites of the pre-Qin and even the pre-Zhou eras. Many of these contents have laid the foundation for China’s traditional political cognition and discussion, and has a serious relationship with the development of political and religious views and management views in later generations. “It is enough to establish religion in the world… so it is magnificent and magnificent, and it is shown to the ruler to be a model” [1]. “Shangshu”‘s understanding and thinking about national political problems reflects the late Chinese people’s understanding and evaluation of political phenomena. Assessing his political understanding problems has a conditional meaning for understanding China’s traditional political civilization and political philosophy.
1. Seeking “governance” because of “amusement”. Human life cooperation often forms a specific career order at a specific time and at a specific location. For a established career order, maintaining stability has become the most important consideration for the coach of the cooperation organization. Judging from the perspective of China’s traditional political philosophy, the established order of life has been destroyed, which is often called “ammit” in Chinese tradition, and in contrast, the order of maintaining and optimizing stability is called “governance”. As Xunzi said: “Yu governed, but Jie was in trouble, and governing is not the heaven.” (“Xunzi·Tians”) “Yi Ji” says: “Govern but not forgetting the trouble.” (“Yi Ji·Xiang Xiao”)》) These are all discussed “governance” from the order dimension. Similar words such as “national governance”, “governance of the three generations”, “governance of the Han and Tang Dynasties”, “three supervisions of the three countries”, “seven countries of the Anshi” and other familiar words, and are also used to govern the misfortune from the order dimension. “Shangshu” importantly describes the ancient and Western Zhou emperors’ speeches, focusing on the orderly governance aspects, and using this kind of worry to start the understanding and determination of the problem of governance. In “Shangshu”, political practitioners are alert and worried about “injustice” to guide their political understanding and political thinking.
For the ancient and Western Zhou emperors, “女” first comes from a natural challenge. At the beginning of life, the challenge of human preservation and development began from nature. The reason why the Suiren, Youchao, Shennong, etc. in ancient Chinese mythology was worshipped by the people was because they led the people to overcome the challenges of nature and created a better career for people. “The flood of soup is cut, and the mountains and mountains are surging, and the vastness of the vastness.” (“Shangshu·Lu Dian”) The flood is surging, and life is in trouble. “Can you please help me?” (“Shangshu·Lu Dian”) The imperial king waits for someone to come out to solve the order caused by the natural disaster. The threat brought by the flood continued to the Yu era, “the flood was overwhelming, the vast mountains and the mountains were surrounded by dark walls” (“Shang Shu·Yi Ji”). Flood threats and physical preservation must be effectively managed to maintain the normal life of the people. The father and son of Lu and Yu continued to manage the flood, but the disaster was defeated, and Yu won the victory. “I will settle the nine rivers, away from the four seas, dredge the rivers, and spread the rivers, and report to the people to eat and eat fresh food. Mao Yu has no transformation. The common people are easy to approach, and all countries are made of ” (“Shang Shu Yi Ji”). Dayu clears rivers and manages floods; in disasterIncubation Network After he joined Houji to develop agricultural production, encourage the public to communicate with each other, and to protect the people and protect the people. All countries in the country were able to be governed. “In the past, Yu suppressed the floods and the whole country was peaceful” (Mencius, Teng Wengong 2). After the flood disaster test, Yu led the leaders of the people to fight against the flood disaster successfully and restore the order of social careers, which also enabled Yu to gain noble prestige and thus obtained the authenticity of managing the country. In the process of anti-Hong Kong disaster, the ancient emperors also increased their ability to manage the whole country in certain meanings. Teacher Sa Mengwu pointed out that the occurrence of floods will help civilizationDevelopment and civilization progress: On the one hand, it should promote the improvement of ships, bridge beams, embankments and buildings to the flood. On the other hand, the movements brought by the floods have promoted contact and transportation to the public. In addition, the flood also prompted the increase in key positions of the coordination parties, allowing national organizations to move forward. [2] From the historical experience of Chinese social development, we can see that the recommendations of Mr. Sa Mengwu are certain to be reasonable, and people are sure to gradually increase their management capabilities in natural disasters such as floods, droughts, terrain, and Taiwan. Regarding the management of floods in ancient times, there is also a record in the newly unearthed documents: “Only in the past there was a flood, overflowing from the upper part, and having the right to have the middle, and to have virtue to ride the heavens… Liuhe, gods, and all appearances are the same virtues, there is a clear and clear appearance, there is a flood, and the five common ones.”[3] The flood caused the chaos of human society, and the corresponding heavenly way also lost its limits. Once heaven and man are in harmony, people joined forces to manage floods, and the natural order, the order of heaven and human etiquette and human order were integrated from the beginning, realizing the transformation from the chaos to the great governance. In the Shang Dynasty, natural disasters were still the direct cause of the remedial disaster. “Now, I am a common person who has left me with analysis and has no stability” (“Shangshu·Lu Geng II”). The common people were displaced due to floods and disasters. “The Yin Dynasty surrendered to the great scourge, and the former kings did not commit any misfortune, so they were obsessed with the common people’s application” (“Shangshu·Lu Gengzhong”). The disaster came from heaven, and the capital was re-entered for the sake of the common people’s welfare, and the change from chaos to governance was realized. From this we can see that whether it is Yu’s flood control or Geng’s trip to the capital, they all reflect the direct impact of natural disasters on the social order. It can be seen that the management consciousness developed by ancient emperors due to natural disasters and the management ability of the entire cooperative body to fight against natural disasters. The management ability of political practitioners should be tested for disasters, and the main content of the Shangshu’s understanding of governance is also explained that whether political governance can be effective is an examination of whether political governance can be in line with laws.
The order of natural disasters is not due to the will of man. Human power can only reduce its influence to restore TC: