requestId:68499ac31f4e59.35149715.
The historical reality of “governing the family with gifts” under the view of social management
—Taking the Zheng family sacrifices of the Pujiang County, Zhejiang Province as an example
Author: Shao Fengli
Source: “Social Management” No. 4, 2019
Time: Confucius was in the 2570s and the fourth day of the month of Jihai, Pu, Jiaxu
� During the Song and Yuan dynasties, under the guidance of the “Yimen Zheng Family” in Pujiang County, Zhejiang Province, under the guidance of the idea of ”BaozhuangManage the family” by adhering to the principles of “Traveling the family” that is not contrary to the past, and compiled the “Zheng Family Family” in accordance with Zhu Zi’s “Family Gift”. During the implementation of the ritual, it not only expressed the respect of future generations for their ancestors, but also regulated and controlled the words, deeds and thoughts of the tribe. In fact, rituals have become the main trick and method for the Zheng family to strengthen family governance.
Keywords:Basic Social Management Pujiang Zheng Family Manages Family Historical Thoughts
In Chinese civilization tradition, ancestor worship is a very rich civilization symbol. During the development of the rituals, the rise of the pre-Qin period and later the transformation of the dynasty in the Tang, Song, Yuan, Ming and Qing dynasties has always been the main structure of social career. In traditional society, whether it is a dynasty’s authority, a noble family, or a common family, the sacrifice has long been internalized into an indispensable tradition of Chinese people’s fate. The historical heritage of traditional tributes also has the main meaning for contemporary promotion of basic social management.
Author introduction: Shao Fengli, a doctorate in Beijing Master Fandao, and an associate professor at the College of Literature.
Fund Project:This article is one of the phased results of the sub-course “New China 70 Years of Social Management Research” (Agreement No.: 18@ZH011) sub-course “Social Management Survey of Hundred Villages” project. The 2017 phased results of the Youth Project of Ning Provincial Education and Guiding Hall “Civilized Memory Research in Family Public Space in Ning District” (item WQN201733).
1. Zhu Zi’s “Family Gifts” and Chinese Traditional Chinese Celebration Ceremony
As early in the Shang Dynasty, people regarded their ancestors as terrifying deceased, and those who died often created various disasters and brought harm to the living. In order to avoid the cause of ancestors, they need to do itFor memorial activities, pray for the 彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩In his article “Speaking of Confucianism”, Hu Ying said, “Looking at the objects and words unearthed from the Yin Ruins, we can clearly see that the civilization of the Yin people is a religious civilization. This religion is the most basic of the religion. The ancestors’ memorial service occupies a very important position in their religion, and the ceremony is also a department.”①
In the Zhou Dynasty, in addition to upholding the inner worship of ancestors, the ancestor worshipers added the meaning of stability in national governance and social stability. At this time, the ancestor worship ceremony not only existed as a career method, but also contacted the country’s governance and social peace. In this scenario, the standardization and reorganization of ancestor worship gifts are highly valued, and finally formed a perfect system of ancestor worship gifts that can be achieved through the precious and downgrading. The Zhou Dynasty was a patriarchal society with a classic style. The King of Zhou called himself the emperor and was a “large number”, and the Marquis of the same surname respected him as the sons of the large number. Zhu Hou was the “small clan” to the emperor, but he was the eldest son of his country. This kind of sect relationship is directly set up in the sect. “The King’s System” says, “The emperor has seven sanks, three sanks, three sanks, and seven with the ancestors. The marquis five sanks, two sanks, and two sanks, and five with the ancestors. The ancestral level has three sanks, one sanks, and three with the ancestors. The scholars and one sanks. The common people worship the ancestors.”② Although the number of sanks set up at different levels is different, all levels of society attach importance to the tribute to ancestors. “Travels” says “respecting ancestors and respecting ancestors, respecting ancestors, and respecting ancestors”, and also says “human nature is to respect ancestors, respecting ancestors, and respecting ancestors, and respecting ancestors and respecting ancestors.” ③ It can be seen that people combine their ancestors who are in the dark with the clans in their real lives, which makes the ancestor worship lords break through the pure energy and worship style of the clan during the clan period, and combines the social needs of the political need of the state’s political governance to surrender and beneficiary social activities. From the perspective of dynastic rulers, the emperor’s ancestor worship can help the sacred position of his own blood and enhance the authority of his own rule. From the perspective of social movements, commemoration of ancestors can cultivate bloody and emotional understanding between people, which is conducive to maintaining social harmony and stability. With the development of society, the content and sentiment of the Zhou Dynasty’s sect system changed in later generations, but the civilization tradition of ancestor worship has lasted for a long time and has become the main guarantee for maintaining family relations, promoting basic management, and consolidating national governance.
In traditional society, gifts are not only a personal behavioral norm, but also have deeper and more effective national political governance and social control. This is related to the social environment where gifts exist and how the political level of the sect treats and applies gifts to serve national governance. “Pre-Qin Gift官网 is important for the regulation and coordination of the behavior of the noble tribes; the Han Dynasty’s gifts were mainly used to build a new system and realize the influence of “big unity”; during the North and South periods, the gifts were raised to maintain the rights and positions of the doors; by the Song Dynasty, the center of gravity of the gifts had been tilted towards the common people’s gifts, and by the Ming and Qing Dynasties, the development of the common people’s gifts reached a great success. Differences from the previous dynasties, the rulers of the Song Dynasty defined and applied the gifts from the head, highlighting the educational influence of the gifts civilization, and focusing on promoting the development of the common gifts. At the same time, with the improvement of the people’s clan and social position, their civilized rights are gradually expanding, and the people’s gifts have begun to integrate into the national gifts civilization system.
As the main method of “respecting the clan and collecting the clan”, the ancestor worship ceremony also subsided to the society of the people and became closely connected with the family careers of the people. However, the national gift system does not stipulate the people’s ancestral worship gifts, and the people’s needs for ancestral worship gifts cannot be met. Under this situation, civilized elites such as Zhang Xu, Ercheng, and Sima Guang were actively involved in the discussion of the people’s family worship of ancestors. They focused on a large number of spirits, explored the theoretical basis of the ancestor worship of ancestors, explored the standards of the ceremony, created the form of ceremony, and tried to solve the customs of customs by formulating the people’s ancestor worship of ancestors, help to rebuild the clan system, strengthen the clan’s control, and achieve the reconstruction of the Confucian giftBao StoriesThe goal of a stable and stable society.
As a master of Confucianism, Zhu Xi’s life was adhered to the unique sense of social responsibility of “after the world is worried and the whole country is happy” by the intellectuals of the Song Dynasty, and was determined to devote himself to the tide of era of curing the ills of time. He believed that many problems faced by the Song Dynasty society were related to the inseparable gifts. Zhu Xi believed that scholars and officials did not learn the knowledge of gifts since childhood, and did not act as gifts in their daily lives, so that they did not understand gifts at all. In the journey of officialdom, whether you participate in national affairs or govern the rural society, the consequences of lack of ceremonial education will be very serious. In front of the real world of the collapse of the throne, Zhu Xi began to think about how to restore the traditional gift system and regain the ch
No Responses