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Wang Chuanshan’s orthodox commentary on “regularity”
Author: Guo Zheng (Chinese National Academy of Philosophy)
Source: “Philosophy”, Issue 04, 2019
Time: Confucius was in the 2570s and the fifth day of the sixth month of Jihai
There are two important frameworks in the historical structure of the theory of the conception: the regular theory with the five virtues as the connotation, and the European and Yang established a regular theory composed of Confucianism as the focus and exploration of the connotation of “right” and “solidity”. This article takes the analysis of these two frameworks as a plot. The reason why Chuanshan does not speak of the right state does not expect that he opposed the right state. He is just dissatisfied with the standard of the above two frameworks. Therefore, the “anti-state theory of anti-‘right state’” is more suitable for Chuanshan’s righteous state theory. Through reflection on previous positive theories, Chuanshan constructed a positive theories with the connotation of “right” from the head, and used Confucian ideas such as political order as the focus of the normative discussion, so it has a model meaning in the historical thinking of theories.
Wang Chuanshan lived in the Ming and Qing Dynasties. Faced with the great changes in the era, he placed relevant problems in the context of history to complete his thinking on history and politics, and his reflection on the rational theory was his main way to think about “dynasty rule is in line with the law.” Regarding Chuanshan’s theory of justice, the academic community often believes that it is against the right, and Chuanshan also clearly stated in “On the First” at the end of the volume of “Reading Tongzhi” “Discussion 1”. Therefore, not talking about the right statistic [1] or perhaps opposing the right statistic [2] has become a sign of Chuanshan’s thought. In addition, some people believe that Chuanshan does not oppose the righteousness, but the language is vague. [3] Based on the research by later generations, the author believes that Chuanshan has two steps to construct the regular theory: First, through the liquidation and criticism of the previous positive concepts and frameworks, it points out the connotation of the “right” and “state” of the correct state, which can be called “the positive state theory of anti-‘right state’”; then, relying on historical events, through the exploration of the new connotation, a regular state theory is constructed from the head. This article focuses on the liquidation and criticism of previous positive concepts in order to reconstruct the positive theory.
1. What is the right thing?
Before the discussion of Chuanshan on the right thing, it is necessary to analyze the meaning of the right thing. Regular concepts are of concern to the historical community. “Chinese historical concepts are expressed in history, and the discussions of ‘regular’ are discussed in the past are the most intense” [4]. Because of the regular contact andThe interpretation of the establishment of dynasties in line with the legal principles and the internal reasons of dynasty changes has become the focus of political history discussions, including rich political philosophy issues. In the Confucian essay system, after Yu, Shun and Yu, the separation of moral ranks often appeared in history; and since the collapse of the throne, the problem of “rightness” in the dynasty began to appear, and the problem of “rightness” and “rightness” and “nothing” within a dynasty also came along, and the problem of “rightness” and “rightness” arising from this. According to the literal meaning, the formal talks about the question of “right” and no in a conjunction. [5] This meaning can be presented from the above trace of the two traces.
First, when historians record history, they need to refer to the year, which is about the question of what is “right” in the real history system. Regardless of whether it is the tradition or the editor of the age, we all need to deal with this problem. This is what Zhang Taiyan said, “It is just a false year number to record the matter” [6]. However, when recording history, historians often include praise in it. By choosing the systemic ties, they can often understand the “right” of history. Therefore, the meaning of the regularity is closely related to the book of the year[7].
Secondly, Qin Shihuang adopted the “Zhen Yan”‘s “Five Virtues” and believed that the water virtue of the Qin Dynasty should inherit the fire virtue of the Zhou Dynasty. Here, Qin Shihuang only used the Five Virtues to finally prove that his regime was in line with the legal source, and did not touch on the “right and wrong” problems of the dynasty in the system where the five virtues were in harmony. However, the problems faced by the Han Dynasty were much more complicated, especially the short-term rule of the Qin Dynasty and the sudden appearance of the Wang Mang New Dynasty. Therefore, the Confucians of the Han Dynasty began to reflect on the “righteousness” and the non-continuity of the Constitution under the framework of the Five Virtues and the Three Symbols. Liu Xin wrote “The World” with Qin as the water, Ji Fugan’s “The King’s Reign” commented that Guangwu was appointed as “Get the Emperor’s Righteous Sect”, while Ban Gu wrote that Wang Mang “is divided the position of the rest” and Zhao Guangwu “is the Tang Dynasty and followed the Han Dynasty”, and his “Dicuo Yin” commented that Emperor Gaozu and Guangwu “has received the right order of the day and were defeated and sent to the emperor.” [8] The meaning of 王 is biased and incorrect. It can be seen that in the two different situations, Confucians have determined the “righteous” and whether the emperor is in the system by distinguishing the 王. Since then, according to the five virtues, the dynasty finally said that the virtues and the verbal orders are determined, so as to show that there is something in the past and what is given in the future, and then to verify its correct position.
From this we can see that the regularity talks about the “right and wrong” problem of dynasty in the historical context. Although the verb of regularity was rarely used before the Song Dynasty, it was actually discussing the regularity problem under the framework of the five virtues. Others use the official information in the 大官网It refers to the “right and wrong” problem of a king inheriting the throne under the internal dynasty. [9] Under the scene of the chaos of dynasty changes before the Song Dynasty, people began to think about it. In what circumstances can it be said that the emperor has the qualifications to inherit the “state” and in what circumstances can it be said that the emperor is “righteous”, which has made the connotation of the right state deeply discuss. It can be seen that the difference between the conformity between the law and the law is not complete. The rule is a method of exploring the conformity between the law and the law and the law is composed of the exploration of the rule and the law and the law and the law is not a part of the law and the law and the law is not a part of the history.
As the development of history, the illusions of the statistic, which focus on the five virtues, began to appear. The important reason is that in the midst of the times, many political powers coexist, but the regular theory that focuses on the five virtues emphasizes the continuity of the time sequence and the exclusivity of the unified space. The resulting regular thinking believes that the regular dynasty should be indefinitely inherited, and the regular dynasty during the unified period should be unique. In other words, during the period of breaking, when the state is not in control, it is necessary to find a regular place to prevent it from breaking; when multiple political powers coexist, each separating the political power has to use the blood sect and the central region to determine its own legitimacy. These reasons enrich the connotation of the state, but in the end it is still in the “state” of the state, not the “state”; and under the framework of the five virtues, , Later generations focused too much on specific manipulations such as determining morality, correcting the truth, changing clothes, and charity, which doubled down the connotation of the moral level of the “righteous” state; otherwise, when people were discussing the correctness, they focused on reality to verify the correctness of the current dynasty, and had many standards, long and short differences, and selfishness. This formed a discourse on the right and the position of a dynasty and the virtues it inherited became chaotic.
Euroyang Xiu inherited the previous thoughts of discussing the dynasty’s rule in accordance with the law under the concept of historical theory and in the historical context. At the same time, he clearly used “right” and “stylistic” as “
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