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Huang Zongxi’s Thought on Community
——Assessment of “Mingyi Waiting to Visit” as the middle
Author: Zhu Cheng
Source: “Philosophy Research” 2020 Issue 4
Time: Confucius was in the 2570s Gengzi April 15th Gengxu
Huang Zongxi was right to consider the personalities of humanity, but he asked those who were politicians to suppress their private affairs when practicing public duties. The monarch could not be able to take the private affairs of one family with the highest authority, and the ministers could not be able to position their duties as the loyal family. Huang Zongxi led the country’s foundation lies in the construction of the system, but the authenticity of the construction of the system does not lie in maintaining the rule of the emperor, but in its benefits to all people in the country. In order to better enable the public to participate in political affairs, Huang Zongxi specially advocated the perfect “school” system and the broad “school” channels to promote public opinion, public evaluation, and public participation of scholars and the public, so as to perfect the public management of the country. Huang Zongxi’s public thinking is not only the development of public thinking in the whole country, but also the prelude to the distinction between public and private in modern times, and has a certain inspiration for modern political management.
Keywords: Huang Zongxi; “Mingyi Waiting to Visit”; Publicity
Author Introduction: Zhu Cheng, Ph.D., was taught by Huadong Teacher Fan Dao’s Department of Philosophy and the Research Institute of Modern Thoughtful Civilization. He is an important part of the teaching and research of Chinese philosophy and Chinese thinking. His representative works include “Governing the Heart and Governing the World – The Political Dimension of Wang Yang Ming Philosophy”, “What Confucianism Dosses”, “Faith and Education – Political Philosophy of Yang Ming Post-Ming School”, “Travel Civilization and Career Politics”, etc.
Xu Public Rights believes that: “Lizhou is not eager to apply it, but the political management thought of Chen in his “Admission Record” is one of the most outstanding parts of his academic studies. It can be almost one or two in the old people who died in the Ming Dynasty.” (Xu Public Rights, page 551) “Mingyi Public Rights” collection The presentation of Huang Zongxi’s political thoughts, but how to locate this thoughts is different from the academic community. Among them, the more representative ones are such as the “Ministry of Enlightenment” [1], “Ministry of the People” (see Zhang Wei), and “Ministry of the Imperial Farmers Society” (see Zhao Feng), etc. These definitions of political thinking in “Mingyi Waiting to Visit” are important based on political philosophy concepts such as enlightenment, civil, unrestrained, and capitalist theory.%e5%8e%bb%e7%9a%84%e7%94%9f%e6%b4%bb/”>一本六. If we look beyond the above thinking method and look at it from the perspective of political management, we can also analyze Huang Zongxi’s from the perspective of public personality. Political Philosophy.
From the perspective of political philosophy, public-private relations (public individual thinking) is a topic in “Mingyi Waiting for Visits”. (See Zhang Haiyan) The most noteworthy thing in this book is the insights on the common people, the relationship between the monarch and the subjects, and the management of the state. In these questions In terms of topic, Huang Zongxi is a major example of moving from the public-private dimension and using public-private as the value evaluation criteria, showing his basic position on public political issues. In modern people discussing traditional public-private relations, in addition to Confucius, Mencius, Cheng and Zhu, they often go back to Huang Zongxi in the Ming and Qing Dynasties. But how to understand Huang Zongxi The academic community has presented some divergent views on public thinking, and briefly described several examples. For example, the japan (Japanese) student Yuzo Kotomi believes that Huang Zongxi values ”self-interest”. “In Huang Zongxi’s “Mingyi Waiting to Visit·Zhengjun” chapter… it is not only “selfless”, but also “self-interest” is confirmed. “(Yuzo Shiguchi, page 21) Sa Mengwu once proposed, “The reason why Lizhou’s thinking cannot be regarded as a common person is lacking in the concept of ‘public will’. “(Xa Mengwu, page 437) Zhang Master Wei believes: “The purpose of Huang Zongxi’s political thinking, in a nutshell, is to respect public and suppress private. What is called public is the public of the law of heaven; what is called private refers to the private of human desires. “(Zhang Wei, page 308) Of course, Yuko Yusan analyzes from the perspective of ordinary humanitarianism. Sa Mengwu considers it from the perspective of political dimensions, while Zhang Wei understands it from the perspective of traditional rational desires, and each has different ideas and problems. However, we can see that the analysis of “Mingyi Waiting to Visit” from the perspective of common personality thinking is a key point for discussing Huang Zongxi’s political philosophy thinking. This One dimension can be revealed from the following two questions: In the field of political career, did Huang Zongxi proactively prefer public personality to individuality, or did individuality precede publicity? In relation to this, is Huang Zongxi’s thinking on publicity issues an extension and recent representative of Confucian public personality thinking, or a precedent of modern political philosophy? This article sorts out these issues and bases it on this The above describes Huang Zongxi’s thoughts on public personality.
1. The monarch’s personal personality responsibilities
On the ordinary, in the traditional society, the “people” of politics is the key reason for political activities. Confucianism often waits for the moral qualities of those who are politics, hoping that the monarch and the ministers , , scholars, etc., cultivate the moral qualities that are well-educated by self-cultivation, and then manage social affairs based on virtues. What is called “politics and virtues” (“Speech·Politics”). In other words, the work of governing the country depends on the personal moral qualities of those who are politicians, “one is based on self-cultivation” (“Travels·Big School”). For politicians, “cultivating oneself” is definitely not only personalThe mind and nature are satisfied, but have an internal common orientation, which is to “give prosperity to the public” (“Speech·Yongye”), which is called “cultivating oneself to comfort others” and “cultivating oneself to calm one’s life” (“Speech·Yongye”).
Traditional social politicians, political personnel, importantly refer to the monarch and the power system that relies on the monarch. In “Mingyi Waiting to Visit”, “The Original Lord” and “The Original Minister” are placed in a real position, and Huang Zongxi’s thinking of political practitioners as the most basic public management. According to the public rights, ” To be accessed… The general body of his political philosophy is to establish a monarch in the Ming Dynasty, so that he is approachable and that the monarch and his subjects are public servants of the people. “(动动动, page 551) In this meaning, considering the political motivation and political goals that possess political power and the system of exercising political power has become the starting point for analyzing Huang Zongxigong’s personal thinking. According to the primitive Confucianism, Huang Zongxi believed that under the fantasy state, the politicians should have the “national public” situation and should be judged by “selfishness” for political affairs. The monarch and the ministers all have their duties to benefit the people of the country. The monarch is not to satisfy his own selfishness, nor to practice their duties for the sake of one family.
Huang Zongxi conducted a profound analysis of the duties of the monarch and his subjects from the perspective of public and private relations. Huang Zongxi first explored the direction of humanity from a broad perspective. He said: “At the beginning of his life, people were selfless and each benefited each other. There was public benefit in the whole country and no one was happy, and no one could eliminate public harm.” (Huang Zongxi, page 2) Based on the analysis of humanity in ordinary meaning, Huang Zongxi believed that under the original state, people were completely profit-conscious, each considering their benefits, and were indifferent to public short-term short-term. It seems that Hobbes said that “everyone fights against everyonecultivation” (Hobbs, page 94), Huang Zongxi also used “selflessness” to locate people in the original state. However, people actually have to
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