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French energy and slandering consciousness——Another exploration of the “Mingyi Waiting for Access·Original Law” Chapter
Author: Gunjia Ning
Source: Author Author Author Authorized Confucian Network, Originally published in “Zhejiang Social Sciences” Issue 2, 2015
Time: Confucius’ 2568th Year Purchase the pipeline Year 2 Dingyou Mid-Spring Day Jiayin
Jesus March 28, 2017
[Abstract] The essence of Huang Zongxi’s “Mingyi Waiting to Visit: Original Law” is to complete the transformation from the “one-one law” of the monarch to the “national law” in terms of French energy. Second, the three generations of French energy and exemplary production carried by the Sixth Institute were the most basic political system regulations higher than the monarchy, and the Ethereumian scholar and Confucian legislator was the creation and legislator. Therefore, there has been a clear classical conventional idea. The complete set of government system designs conceived in the “Mingyi Waiting to Visit” are showing a relatively complete set of classical system settings. The destructive value of Huang Zongxi’s political system was to settle in the political wisdom of the late age and even the pre-Qin Confucianism, and to express the most concentrated and clear expression of a classical system concept. In the overall political thinking, the Original Law is actually at the focus, and the Mingyi Waiting to Visit is itself a political upheaval that is developed as the middle.
[Keywords] Huang Zongxi; original law; classical system; governance law; governance people
In the study of Huang Zongxi’s political thinking, the “Original Law” chapter has always been valued. Mainstream research generally takes the modern concept of rule of law as its standard, and thus shows two distinct evaluations that are certain or denied. If the perspective of suitability changes and viewing in the development structure of traditional political thinking itself, then the essence of Huang Zongxi’s legal thinking is first of all to reshape the legal spirit of “the whole country is public”. Secondly, the reshaping of legal energy is the development of a more clear and classical consciousness. For Huang Zongxi, the reconstruction of law was led to the recognition of morality and meaning. The growth of the slander consciousness introduced by this means the progress of the order reconstruction from the world of morality to the world of law and politics.
1. French energy: “The law of the three generations” and “the law of the future generations”
The innate and boundary of order contains a certain energy orientation. In this interactive structure of “energy-control system”, the viewing of French is the internal manifestation of order energy. Looking back from the perspective of the fall of Ming Dynasty, Huang Zongxi pointed out that the origin of “there are troubles and no governance in the three generations” lies in the order and energy from benevolence to profit and strength.distortion. The French differentiation in later generations is precisely its internal reaction. The original chapter of “The Original Law” says: There are laws for more than three generations, but there are no laws for less than three generations… The laws for more than three generations are established as oneself. Since the later ruler has obtained the whole country, he is afraid that his life will not last long, and that his son and son cannot be kept in order, so he is worried about the method he has already thought of. However, what they call law is the law of one family, not the law of the whole country.
The survey of the “Three Generations Law” and the “Late Generation Law” has formed the basic framework of Huang Zongxi’s French style, and marked the value norms contained in the French style. The justification of the French style comes from the commonality of the legislative goal. The three generations of laws are intended to protect the wealth and fate. The laws of later generations are to be the tool for the monarch to manipulate the whole country and plunder the desire for profit. “The profit does not mean to be inferior to the lower, and the blessings must be superior”, which is the most basic distorted the energy of the law.
From the fundamental governance of legislative energy, Huang Zongxi’s criticism of the system has been deeply rooted in the Qin Dynasty. Since the Qin Dynasty, the monarchs “turned the family into the country”, and regarded the whole country as private property, and then used the Lipachi family as a national format. As something that protects the private nature of the monarch, the French style of the dynasty did not have complete public properties, and political power could never become a permanent and difficult existence. Behind this French energy is a sequence structure of “family-provincial politics”. In the core, it is a kind of “self-interest-strength” order of twisting each other: those who are superior want to protect their own interests with their power, while those who are inferior want to take them with violence. The result of the confrontation is the periodic collapse of order. The reconstruction of the order of goodness must require the revitalization of public law energy for the three generations, and the emphasis on French style will first seek the reversal of French style energy.
The “Three Generations” and “Laterary Generations” are not simply a time concept for Huang Zongxi, but also represent two abstract order concepts. In the study of the historical thinking, the “dedication to the three generations” became the main source of political thinking in the late era of new Confucianism. Cheng Zhang said, “The rule of the three dynasties is smooth, and the two and the two dynasties are all controlled by the whole country.” Zhu Zizhi used the justice of the laws of nature to strictly judge the politics of the three dynasties and the Han and Tang dynasties. This kind of political criticism is not only a philosopher with high moral fantasy, but a general consensus of the Confucian scholars of the Song Dynasty. European and Yang Xiu criticized the moral energy of later generations, “from the three generations to the top, governance comes from one, and gifts reach the whole country; from the three generations to the bottom, governance comes from two, and gifts are a false name.” Chen Liang, a representative of the Zhejiang Dongshi Gongzi School, also pointed out that the system of “Zhou’s defense against the sacred state is like a private property of a family”, and its energy is beyond the law of the three generations of public affairs. This kind of political criticism that has lived in three generations is actually a guide to the guidance of Huang Zongxi’s thorough order in hundreds of years later.
The focus of the “Three Generations Method” isIn order to “hide the whole country”, it means not investment amounts use political power as the unique standard for allocating wealth and social resources. “It is not a ruthless government and court, and the valuation of investment network evaluations are not in the wild.” To achieve this, we must contact the regulations on political power, which leads to another main theme of the Original Law, namely the growth of the mind.
2. Constitutional consciousness: “The law of the previous kings” and “the system of the first generation”
The chapter structure of the original law can be divided into two parts. The first half focuses on the survey of the three generations of law and the laws of later generations, highlighting the transformation of French energy. The second half is compared with the “law of the previous kings” and “the law of the first generation”, which highlights the most basic French meaning of constitutional consciousness. The Original Law says:
The commentator says that there are laws of each generation, and that the son and son regard the Dharma as filial piety. If the law does not comply with the laws, the former king will not punish the private interests of his interests to create it, and the latter king may not punish the private interests to destroy it. Those who destroy it are enough to harm the whole country, and those who create it are not harm the whole country. He must want to deal with this rubber and other lacquer, and be famous for his reputation as a sacred scholar. This is the suppression of a rude scholar.
The word “其其” expresses “The Book of the Condor Heroes: The Doctrine of the Mean” “Zhongni’s ancestors told Shun, and was jealous of the civil and military.” Zhu Zi’s notes say, “Those who have ancestors follow the truth; those who have complained about the rules are always abiding by their laws.” This means that it refers to the observance of the systems created by the sages and kings, such as Shun, Wenwu, and others, and can be extended to the most basic French classical concept. Huang Zongxi understood the method in the most basic French meaning represented by the “年官网&
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