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From the perspective of rural civilization, the achievement of social order is focused. Jian[①]
Author: Zhang Xinping (Authorized by the Chinese Civilization Institute of Guizhou University)
Source: Author Authorized Confucian Network Published
Original from “Teaching Civilization Forum” Issue 3, 2016
Time: Confucius was in the 2570s, Gengzi, April 14th, Jimao
The generation of rural civilization has a view of the country, and it has already appeared from the perspective of its origin to the Western Han Dynasty. They all have close relations with the areas where it preserved their lives, and have gained wide recognition in the long-term historical civilization process. As a professional teaching list for office colleagues, the country has developed the main influence of chemical customs and stable social order in the office; they abide by the “living” career political action logic, and can often actively participate in civilized construction activities that meet the needs of suitable countries in a way that meets the needs of the country. Tomorrow, whether the official or the common people are appearing in the new country, it is actually a reconstruction of the civilized order of justice and health.
Keywords: Mith civilization; moral politics; political order; civilization order
The generation of Countries is closely related to Chinese civilization, especially Confucian moral management desires. The development and implementation of moral governance in the real world is the great emphasis on the system of gifts and teachings. Gifts can be used to treat people, which is what is called ethics and self-cultivation, and can also be used to treat people, that is, gifts that masters are familiar with. “Zuo Ji”: “Greetings are to travel to the country, to determine the country, to order the people, and to benefit descendants.” (“Zuo Ji” “Eleventh Year of the Public”) means Inclusiveness It can be seen that the scope of gifts is extremely large, covering almost all aspects from individuals to national political behavior. The most prominent part is that in the long-term historical development, a complete set of gifted classics and civilized systems was formed. Of course, the generation of the country cannot be separated from personal ethics and self-cultivation, but it must be trained by the corresponding civilized results. It must be accompanied by information about the civilization of the local area, but it cannot be affected by the influence of large traditional civilization. The first meaning of judgment is of course a virtue that is inherent in life and can be seen at any time, but we must also pay attention to the impact of the interweaving interaction between the principles of national affairs and the order of the country. Of course, virtue should be related to life and life, but it does not take away from politics for a moment. Regardless of any left or right system building, whether it is wise to open up the monarch system, the civil ruling system, or the socialist system, they will not openly take the initiative to leave virtue from the existence of the system, otherwise they will leave the political power of the people and withdraw from the political power of the gentleman. More seriousIt is that once virtue is deterred by the law, there will be violence that can produce light. From the standpoint of Chinese civilization, it will be difficult to overcome the laws of heaven and lose people’s hearts. Not only will it lose the laws of existence in accordance with the laws, but it should also be despised by history. It must be reformed or rebuilt based on the principles of virtue. Rebuilding the country civilization is actually to rebuild moral politics, but it must first take root in a civilized order, so it must be exposed to the construction of beautiful villages, and the needs will be analyzed and discussed layer by layer.
1. Personalized list of moral ethics
Confucian moral management and the corresponding rules and regulations are the basic conditions that can exist in traditional Chinese towns. As early as the pre-Qin period, Confucius repeatedly told people that they should be righteous Confucians and not gentlemen. The prototype of the country is actually the righteous Confucians in the pre-Qin period. They are a virtue figure in the four subjects of Confucius – virtue, language, political affairs, and literature. Even if he can also have talents in many aspects such as speech, political affairs, and literature, and achieve the three immortality of virtue, contribution, and speech in historical civilization. However, regardless of whether virtue is the first, he would not be able to use the word “香” in his name, nor would he not be able to enter the town temple. We cannot imagine that if a person who is virtuous and unscrupulous will be allowed to enter the town temple. If you can enjoy the long-term sacrifice of the fire and sacrifice, you must be widely recognized in historical civilization and can have a harmonious relationship with their preservation career. It is not bad to try to take Zhang Zhihan of the Yuan Dynasty’s “The Psalm of the Confession of the Emperor’s Confession” as an example: “There are two magnificent rivers and mountains in the country, five hymns of the new pavilion; the iron tubes can express the poems and the silver and the ancient books and practice the morals and practice the sciences. The day-made daylily clothes and daylily rooms, the spring-style white wine and crabapple nests; he continued to spread the country, and he responded to the teacher and the teacher The most impoverished.” (Volume 8 of “Seven-character Rule”) The teachings of the poem are undoubtedly high and powerful, saying that at that time, they were “over 80 years old” and were very “healthy”. Therefore, the poet emphasized that if he wrote a township in the future, he would be more impoverished than other people who had introduced the money. However, if you carefully study the original intention of the poet, it is certainly not the most important reason for the inheritance of the country, but the “morality department” among the four subjects of Confucius. In other words, the country must meet the basic requirements of “morality science”. If the conditions such as making achievements, making words or even long-term poverty can be added, of course, it will be icing on the top, but if there are more or less shortcomings, it will not be expected to affect the ability to record the country. Ensuring virtue is the first judgment standard of the country. Lack of virtue means losing the need to become a country.
As if the political system is constructed, no matter at any time, it cannot allow the absence of virtue or even the formation of destruction or illegitimate evil, a person’s life must also prevent evil from swelling and distortion of existence at any time. Therefore, regardless of morality, ethics or moral politics, people in charge of politicians must cultivate themselves. Not only do they act in a personal manner, abide by gifts, and conduct. “Politics is righteous. If you are righteous, who dares to be wrong?” (“Speech·Yuanjing”), and also educates the people to give gifts, abide by gifts, and conduct., “What can you do to be a country with gifts? If you can’t be a country with gifts, what can you do to be a country with gifts?” (“Speech Liren”) Therefore, virtue politics can also be called education politics, and those who have virtue are responsible for their work, which is a condition that the mission of education can be pursued. The ultimate fantasy is the fantasy of social and political civilization in which the family and the country governs the whole country. This is a political philosophy path from personal good to the good of the whole nation, but it expresses people’s eternal expectation for the beauty of life and the perfection of society. Confucius wanted to be a righteous Confucian Confucian and not a gentleman Confucian. It was not only a request for others, but also an encouragement for himself, and more importantly, a criticism for the ugly and evil phenomena of the times. It can be seen that the request for the virtue of the country is actually a request for the virtue of oneself. The request for the virtue of oneself is also a request for the value and meaning of the life world.
What is the basis for judging whether a person is a country? From Mencius’s domineering political field of “respect our elders and the elderly, and the young ones and the young ones” (Mencius Liang Huiwang 1), a virtuous person who has long-term care must have a national situation, and he cannot be involved in public affairs, so he uses personal short-term forward as a judgment on his future. If they are indifferent to the value of social public spaces, including the benefits of rural communities or the benefits of welfare, can they become neighborhoods? Therefore, true virtue must be practiced, and through specific practical activities, they can be realized as they are real, and they can be activated in a specific personality style, and at the same time, they can be implemented in public colleagues naturally but not artificially, and become a visual fact that everyone can know and perceive. Strictly spe
