【歐陽禎人】先秦儒家政治哲一包養心得學的現代詮釋

The pre-Qin Confucian political philosophy was very rich. The political philosophy of Confucianism in China’s pre-Qin period did not begin in Confucius. Long before Confucius, China’s political philosophy had a long history, so its content has a long history and is of profound inheritance of civilized civilization. It is an original ideological system that originated from the remote ancient times, deeply rooted in the souls of our common people, and was formed in the book “Baijiajia” that is difficult for each other and gradually grows up. It is also a political management system that has emerged in the history of China’s historical civilization and will continue to have an impact. Even in a tomorrow when international trends are surging, various information layers are undestructive, and various political management concepts in the East are unpredictable, the political philosophy of the pre-Qin Confucianism still has a modern that cannot be ignored.Value.

1. Study the main basic conditions of Confucian political philosophy in pre-Qin

As we all know, the most important feature and basis of Confucian political philosophy in pre-Qin is “self-cultivation” based on the “integrity and uprightness of mind”. When the social situation has undergone the most basic changes, if we talk from a political perspective and put the entire theoretical system intact on the basis of self-cultivation, we will undoubtedly be very experienced and innocent and funny. Political practices and political management discussions from ancient times to the present have reflected this point. However, under the specific economic conditions of the pre-Qin period in China, the self-sufficient agricultural economic structure became a specific environment and career method for people to come to each other at that time. The development status of production capacity, transportation and information transmission conditions all explained the pre-Qin Confucian theory of “self-cultivation” in many aspects, which was actually a very effective political management approach at that time. Confucius said: “The behavior of virtue is to quickly place a post and deliver a life.” (“Mencius, Gongsun Chou”) From this perspective, the remarks of “virtue is to obtain” can be expressed in the paper, which shows the practical value of social practical value described by pre-Qin Confucianism. We cannot say that this governance strategy with “virtue” as the center was extremely bright, convenient and effective at that time, and could be regarded as the practice of “four and two thousand pounds”. However, this theory was criticized and criticized by Taoists, Mohists, Legalists, especially Huang Lao Taoists. At the same time, the pre-Qin Confucianism learned a lot of nutrients from these schools to reform and develop themselves from various levels. We should admit that among the pre-Qin schools and schools in China, Confucianism is a school with great ecology, which is one of the main reasons for the prosperity of Confucianism in Chinese history. We should realize that the unique quality of pre-Qin Confucian philosophy laid a strong theoretical foundation for it to move towards modern times, including national governance in the new era. Of course, this strong inclusion also forms the theoretical gap and space of the traditional rulers who misread, modify, and distort Confucianism. After the Qin and Han dynasties, although the Chinese dynasty rulers listed Confucius as the “Table of All Times”, the examination and examination of Confucianism was also complete with the important content of Confucianism. However, there are almost no rulers of Confucian management theory who have completely believed in real money. Liu Xian, a master of Chinese studiesTeacher Chenggong pointed out:

Since Han Dynasty, scholars of high and low priests have been for thousands of years. If it is true, it is not true. In the treatment of medicine, it is necessary to multiply the two urgent aspects. The Yingjun used it, either Taoism or the Legalists. Hangao, Hanxuan, and Ming ancestors were all punished; Hanwen, Guangwu, and Song Taizu were all Huang Lao; only Hanwu Emperor and Tang Taizong were fake Confucian scholars. Everyone praised Emperor Wu’s supreme Confucianism. Taizong said that the Confucians actually talked too much but had little effect, and their most basic reason was that it was not aware of the fact that it was not a good deal of the truth, and its most basic reason was that it was not a good deal of the confucianism. It was incompatible with Confucianism. The two of them implement the system of science. Those who did not destroy Confucius and Mencius were merely responsible for their teachings, so they were reigned by the Yang emperor. Those who are confused about Confucianism and Taoism are also based on science and technology. Therefore, the two are the first of merit and the most sinful ones. After the science and technology were destroyed, Confucius and Mencius became the end of ruin. This is nothing strange. It is a trait of deceiving others, but a long-term doubt arises. Suspicion is caused by the tragic death. The destruction will really be obvious. [1]70-71

After studying Confucian philosophy for many years, the authors deeply believe that the key reason why the rulers who have passed the Confucian flag, but cannot practice the Confucian reality is not that the Confucian political philosophy has the most basic problem in its highest purpose, but that our politicians for thousands of years have not been able to adopt the law of Confucianism when facing reality, and while satisfying their own selfish desires, they maintain the peace of the country and stand in a preservation. Their problem is that they have given their goals with their wrists, or that they may say that Confucian political management ideas are overwhelmed by the various ways they have taken to lose their hearts.

The traditional Chinese scholars and officials were originally the scholars and officials of the country, but the extreme worldization of the prosperous Tang Dynasty did not inspire their global vision and mind, and thus did not reflect on Chinese civilization and deny the ability to innovate energy. The important reason why Confucian philosophy finally gradually became more and more difficult in China’s history is that Chinese politicians have no long-term political vision. Especially after the Middle Tang Dynasty, they did not pursue a set of administrative system that could fully develop Confucian political philosophy in a specific political governance system. “The Book of Changes: Qi Zi Zhi” says: “The great virtues that are constantly renewed, the wise and easy to live, the wise and Qian of the image, the wise and Kun of the example, the wise and divine of the truth, the wise and divine of the changes, and the wise and god of the yang and the wise and the wise and the wise and the wise and the wise and the wise and the wise and the wise and the wise and the wise and the wise and the wise and the wise and the wise and the wise and the wise and the wise and the wise and the wise and the wise and the wise and the wise and the wise and the wise and the wise and the wise and the wise and the wise and the wise and the wise and the wise and the wise and the wise and the wise and the wise and the wise and the wise and the wise and the wise and the wis