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Wang Chuanshan’s criticism and theoretical construction of Hanrui’s ruling theory
Author: Zhao Qingwen (Doctor of Philosophy, presented by Henan Academy of Philosophy and Public Governance)
Source: “Ethics Research” Issue 5, 2019
Time: Confucius was in the 17th day of the Xuanyue of Jihai
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� At the same time, he proposed that the right view of “anti-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao Chuanshan knows the relationship between “trading” and “rights” as a kind of relationship, and believes that the two are unified. Wang Chuanshan’s rights, based on the broad binding force of the moral standard, gave him sufficient respect to the unrestrained will of the subject in the specific situation, deepening and advancing Confucian rights theory, but also having a significant color.
In the Confucian ethical thinking theory about moral reality, “tradition” and “right” are a major concept. “Zhi” refers to the moral standards that are broad and authoritative in the moral career, and “power” emphasizes the flexible response of the moral subject in a variety of moral situations. Since the Han Dynasty’s “anti-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-T In Wang Chuanshan’s works, there are many discussions about rights issues, and based on the theoretical criticism and inheritance of later generations, he put forward his own unique insights.
1. Wang Chuanshan’s criticism of Han Confucianism’s view of “rule” and “rights”
Confucianism’s statement on “rule” began with Confucius’ “candidate and establish, but not can be rule”, but the contrast between “rule” and “rule” was first seen in “The Legend of the Age”. “The Eleventh Year of Duke Huan” in “Gongyang Biography” says: “The power is reversed from the eleventh year of Duke Huan, and then there is good one. What power is built is to give up the death and death without any preparation. There is a way to do power: to commit one’s own actions, and not harm others with power. Kill others to live by themselves, and to destroy others to survive by themselves, and to correct others will not be corrected.” [1] (P98″) The view of “reverse as power” has been widely recognized among the Confucian Confucians. In this view, the basic meaning of “right” is “right change”, that is, in a special situation, in order to achieve the result of “goodness”, choose a behavioral plan that violates the moral standards (i.e., “traditional”) that are widely binding in their daily lives.
Hanru admitted that in a particular situation, he used “right” methods to make his behavior violate the “traditional” request to achieve the fairness of “goodness” in the result, but at the same time, they also realized that if there were no certain restrictions,The right to trade can greatly lead to the loss of moral binding force and cause social order to become in chaos. Therefore, on the one hand, they proactively can “reverse” and emphasize that the change of power in special situations is not an instinctive change, but must be based on “combining the way”. This is what Dong Zhongshu said: “Even if the right is reversed, it must be in the realm of being able to be true, not in the realm of being able to be true, so even if you die, it will never be done.” [2] (P21) In other words, whether an act can be morally fair, and whether this behavior can conform to the request of “Tao”, “中” is summarized in daily life and is combined with the method of “combining the Tao”. It is presented in terms of moral standards or norms and has broad binding force. However, since the real life is complex and variable, the moral situations that can be included in “生” are infinite. Therefore, when in some special situations, the continued compliance with “生” requests will have adverse consequences, we need to give up the widely binding standards under ordinary circumstances and seek change. The purpose of transformation is to make the result of behavior “good” and thus let the behavior “to be in line with the Tao” in general. Based on this understanding, the moral behavior of “harmony” has two capabilities: the behavior of abide by “the law” under normal circumstances and the behavior of being flexible and changing under very circumstances. “If you follow the common way and then change your power, you will be able to earn money” [3] (P34). In this way, under the scheming of “Tao”, “tradition” and “right” are related to each other, and the two correspond to two specific situations: “constant” and “change”.
At the time before the Song Dynasty, “anti-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-T Cheng Xi, a philosopher of the Northern Song Dynasty, made a dramatic criticism of this kind of authority. He believed that Han Ru’s “response” was not difficult to make the behavior subject’s request to deviate from ordinary moral standards, resulting in the view of the right behavior that does not lie in the goal of achieving the right, and thus put forward the theory that “right is the responsibility”. Wang Chuanshan deeply agrees with Cheng Xi’s theory. In his opinion, in his past power, Cheng’s initiative was the most meticulous and close. Correspondingly, he generally held a negative attitude towards Han Ru’s view.
From Mencius, there are two explanations for the word “right”: one is the change of power, such as “the sister-in-law is drowning and helping her with her hands” (Mencius·Leave the Mother”); the other is the balance of power, such as “right” in “The middle is not entitled, and the sacred is one” (Mencius·Leste the Heart is not entitled”). The former side focuses on the results of behavior selection, while the latter side focuses on the process of behavior selection. The “right” in Hanguo’s “anti-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Tao-Ta Cheng believed that the reason why Han Ru’s misunderstanding of the right is precisely because of their mistakes in the word “right”, so he said: “From Han, there is no human right.” [4] (P295) In his theory of “right is the word “right”, what he actually takes is the right of the word “right”.The meaning of Heng. Wang Chuanshan followed Cheng’s idea of understanding the word “rule” from the meaning of power and equalization. He also believed that Han Ru’s understanding of the word “rule” was inappropriate. In this way, in his opinion, Han Ru’s explanation of “王” was also problematic. Therefore, based on the perspective of Cheng’s view, he added: “Later generations do not recognize the word ‘right’, let alone the word ‘ju’.” [5] (P525) Wang Chuanshan believed that one of the most basic mistakes in the view of Han Ru was to directly match and even stand up to the two concepts that were not related to each other. Based on the statement in “Shi Ji: Tai Shi Gong’s Preface” “Keep the matter without knowing the right thing, and be changed but not knowing the right thing” [6] (P2496), he said: “In ancient times, he said, ‘When you are doing things but not knowing the right thing, you are changing but not knowing the right thing’, it is the whole country. In terms of the matter of keeping a monthly price, the word ‘未’ is the same as the word ‘未’. In terms of the reason why I deal with things, it is called ‘right’ and ‘right’. The right is also suitable.”[7] (P347”) means it is suitable. “It is suitable to do it according to the request of “未” in all situations, and the right is also suitable and appropriate in the very situation of 平台官网. According to Chuanshan’s understanding, “transformation” and “change” are corresponding concepts, used to describe behavioral methods in two different situations; while “optimal” and “right” are the same concepts, and the description is the correct expression of these two behavioral methods. Although the two behavioral methods seem to be different in the process and results due to the situational differenc
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