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Reflection and Reformation: The Governance of the Imperial Time
Author: Ren Jing
Source: “Yunnan Journal (Social Science Edition)” Volume 17, Issue 3, 2018
Time: Confucius was in the 2569th year of the 7th month of the fourth month of Wuxu
Jesus May 21, 2018
Abstract:The Chinese political tradition has accumulated a deep and profound national wisdom, and has focused on the reconstruction of politics and education after 1st and peace. Classical reactions to oneself mean social political trends towards goodness, and ultimately point to the educational changes of political cooperation energy. The transformation means the transformation of the civilized transformation of the political system’s efforts to be good governance. Confucian tradition has two exciting paths for reincarnation and timely benefit, and progressive adjustments show more solidity in history. Politics is more focused on the cultivation of the political elite group in the establishment of the state, thereby affecting the redistribution of the state’s energy and political power, and presenting a governance concept that combines political confidence and systemic structure. Cultural and educational revitalization is based on the fact that the sacredness of the sacredness is based on the sacredness of the sacredness of the sacredness of the sacredness of the sacredness of the sacredness of the sacredness of the sacredness of the sacredness of the sacredness of the sacredness of the sacredness of the sacredness of the sacredness of Reform the political technology of the founding country, prevent the radical changes in the whole plate of revival, and prevent the political transformation from urgently focusing on the large-scale changes in the political system. This is the key dimension of how we understand the political changes in China.
Keywords:Reform; governance; establishment of the country; culture and education; reaction
The country that has been truly enlightened rather than a city-state that has been nurtured by philosophy is the object of political management that should be prioritized. The exploration of politics and the country cannot be too addicted to the understanding of “theory” since the mysterious thought of philosophy and the inspiration of the Eastern Movement. Those national political careers that are born in reality and are clearly understood in reality are double worthy of criticism. Otherwise, this will lead to a lack of explanation when facing real political problems.
Because we have overly attached ourselves to the emotional talents of modern people, we have never fully understood the experience phenomena that contain certain certainty and objective justice in the long-term reality, such as the establishment and maturity of a political body, which are needed stages and focus elements.As far as the tradition of Chinese political thinking and reorganization is concerned, there is actually a deep experience and we need to propose new ideas.
1. As the founding moment of the “national foundation”
During the three generations and the Qin and Han dynasties, has there been a more reasonable and profound thought about the political body of “country” in the four or five thousand years of civilization tradition?
Song Rushu Ye has a political discussion “The Country”, which can help us think about this question. What is the “national foundation”? It points to the most basic structure of a country and expresses the systematic identification of political bodies. Ye Sue discusses what is the most basic point of the country as a “existence” in reality. The article points out that “the country must be in the six directions of 国官网国官网国官网国”[1]. As a living body between Liuhe people, “and stand” means to form a correct logic, and there must be arousal when there is establishment.
Since the Qin Dynasty, it has been as short as the Yuan Dynasty for eighty or ninety years. As a popular entity, we have difficulty in establishing and arousing the establishment and excitement of this political body with a total goal, let alone facing the continuous political body of two or three hundred years, seven or eight hundred years – human vision and intelligence are actually infinite. With the experience and reflection of multiple generations, you may be able to grasp the decline of the political system. For example, how should we understand how to establish a country? For a political body, how can it grow to seventy or eighty years, one hundred years, or even longer?
Ye is suitable for treating the country as a growing organic body, using trees as a metaphor. What is “national foundation”? From a quiet analysis, it is not about flowers, because the flowering period is very short, and it is often regarded as the most basic. As everyone knows, ‘The roots and the mutual zodiac signs are not only the basis.’”[2] However, only “the roots and the mutual zodiac signs” are not as full as the “foundation” of the organic body. Ye is suitable for saying: “From the beginning of cultivation and sealing, one must obtain the meaning of its birth, and then the energy of the six-member can produce it” [3]. It is necessary to follow the actual process of cultivation, irrigation and care in order to master how it grows and truly understand the “foundation” of this living body. This leads to a dynamic vision, to grasp how a political body can grow and strengthen in one step. In this meaning, Ye Sue should focus on how those who establish a country build a country and establish a government. “Getting the will of the whole country” means that the intention of establishing a country and what the energy of establishing a country is, which needs to be mastered through his realization of the country.
Ye is suitable for the first article, pointing out that the National Council discusses the general public and the lord in accordance with the church (the monarchy was emphasized in the monarchy era, just as the lord was emphasized in the lord of the lord of the lord of the lord of the lord of the lord of the lord of the lord of the lord of the lord of the lord of the lord of the lord of the lord of the lord of the lord). “Shangshu·Song of the Five Sons” proposed “the only country” very early. However, Ye should propose this article “The reason why it is the meaning of the country but not as close as the common people” [4], and we must improve the national energy from a dynamic development tradition. From this, we will understand the subsequent political destiny based on the national energy.
There is actually a matter of resignation and decline, which means it depends on how the political inheritors treat the will of the country and the energy of establishing the country: those who can keep, those who can benefit, those who want to change and establish the country, and those who are insane and inexperienced. The differences in handling national energy lead to poor treatment efficiency. It can be said that Ye Xing proposed a way to discuss the problem in a way that thinks about the country, highlighting the empirical and practical nature of political management solutions, and preventing various teachings of “theory” fixed. Through Ye Su’s eyes, we should pay attention to the main logics included in “for the country” and “establishment” and focus on the “establishment moment” of the country’s establishment and reconstruction.
You can see the rationale from the historical interpretation of “the moment of establishing the country”. First, take Wang Fuzhi’s “Song Dynasty” as an example, and “Volume One Taizu” has a clear idea: “Song Dynasty is united, and the people are used in peace, political use, and cultural education are used in peace, so they can better understand the destiny of heaven” [5]. Why was Song “happy” and prevented the short-term logic of the Five Dynasties from changing short-term operations for more than 300 years? This sentence comprehensively reminds that a political system’s inauguration has its own mark. First, it is a unified country, followed by “common use”, and a peaceful life is no longer a world-class business, followed by “political use”, establishing orders of political affairs, and “cultural education and education”, and culture and education are the main dimensions of the traditional order of politics and education. Based on these four indicators, the founding of Song Dynasty can be said to be “destiny”.
China’s political tradition interprets the replacement of political power, and has not yet come out of the “destiny of heaven” since the Zhou Dynasty. Wang Fuzhi compared the Song Dynasty, Shang Dynasty, Zhou Dynasty, and Han Dynasty. In addition to this, classical reaction (taking “Tang and Wu Rebellion” as a classic) is a trend of the transformation of destiny. Wang Fuzhi believed that the Shang and Zhou dynasties rebelled against “virtue”, while the Han and Tang dynasties rebelled against “merit”. Song Dynasty was divided, and at the beginning of the reaction, the Zhao family had been in power for two lifet
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