【陳赟】寓年夜同、小康與仁道之中：《禮運》與后帝王時代的政教一包養網典范問題

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Integration of commonality, well-off life and benevolence: “Travel” and the examples of political and religious affairs in the post-imperial era

BaozhuangAuthor: Chen Yun (Huadong Master Fan Daxue)

Source: “Modern Confucianism” third album, written by Guo Xiaodong, three booksTaiwan Baozhuang NetworkNovember 2018 edition

Time: Confucius was in the 2569th year of the 29th month of the 59th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month Jesus January 4, 2019

“Treetings·Treat” is an extremely main article. The concepts of “big homosexuality” and “well-off” it proposes have a general conceptual nature for the political and religious history of the “emperor” and “king” that were popular in the national war of age. It can be said that it is the completion of the historical view of the imperial history, and this historical view is the focus of the ideological treatment of the historical process of the previous ancient political and religious history of the era of the era of the era of the past. Even in modern China, the fantasy of communism and socialism with the common sense and well-off society can still be seen in the contemporary expression of building a well-off society. But how to understand “Treunion” and Xiaokang’s “Treunion” is indeed a difficult and spicy short-term maintenance problem. Wang Fuzhi’s exploration of this problem, facing the everlasting conflict, has the effect of determining the sound from the perspective of ideological principles, and is particularly worth paying attention to.

1. The issue of the words of big and well-official and Confucian or non-Confucian

Because Zheng Xuan and Kong Da distinguish between big and well-official and well-official in virtue and honor, [1] correspond to the Five Emperors and Three Kings, [2] In “The Morality of the People”, Song Wei put down his towel and quickly filled out the form to avoid delaying the other party’s getting off work. He just had the thought sequence of “value” that was just like “Zhuangzi” and other “Yuan” to “Yuan”, so later generations usually linked “Yuan” with Lao Zhu, and Zheng Xuan simply linked the understanding of “Yuan” with Lao Zhu: “Because of its great principles and principles.If you make it thick, the disadvantages will be natural. “Laozi” says: “The law is full of rules and regulations, and there are many scattered things.” ’”[3] For Zheng Xuan, and href=”https://twsweetdiary.org/honeydating/”>Baohao.com There is no “Confucian standing” as later Confucianism calls it. Standing in this Confucian standing, you only need not come from Confucian standing, for example, you need to be from Taoism, or related to Taoism, and you will equally determine that it is not true. Only by connecting Zheng Xuan’s interpretation and the general structure of the Chinese version of the “Han Shu·Archives” can you gain a better understanding. The general idea is that the Six-State system is based on the Six-State system and Zishi is the wings. Zishi cannot be regarded as something that is complete, non-verbal or is different from the world, but should be regarded as the mainstream descendant of the world. However, later Confucians strictly divided Confucianism and non-Confucianism, and insisted on the Confucianism’s establishment, so they had the determination of “The Legend of the Confucianism”. The King of Shiliang had the following definition of “The Legend of the Confucianism” in “The Legend of the Confucianism”: “The Five Emperors’ generations are the same, and Yu, Tang, Wen, Wu, Cheng Wang, and Zhou Gong were the good of the prosperity, and Lao’s intention was. The notes are also used to make sense of it, and it is said that gifts are as low as loyalty and trustworthiness, and they are not from Confucianism. “[4] Zhu Xi, on the one hand, thought: “The Legend of the Congregation and Well-off,” “The “Rather” regards the Five Emperors as the journey of the Dao, and the Three Dynasties below as the well-off life, which is also a bit interesting. This must be rough and come to the fore, and the translator will benefit and lose its true meaning. For example, Cheng Zi said that Shun’s affairs were not incompetent to those who were saints, and the affairs of the Three Kings could be done, so I may have this meaning. But the “Records” are too divided, and there are two emperors and three kings, which is a disease. ”[5]”It is not a saint’s book. Hu Ming Zhongyun’s “Treat” was written by Ziyou, but Ziyou is not as pure as this. ”[6] But on the other hand, he also said: “The saying of the blessing is reasonable, and the Three Kings are not as good as that of ancient times. ”[7] It can be seen that Zhu Xi’s statement about “big synonyms” and “well-off” in “Treunion” seems to be very suspicious. Huang Zhen’s “Huang Shi Ricoh”: “Although he was sad about the future generations at the beginning, his initiative was almost as close to Lao Tzu, but the final gangster is one, with a lot of essays. ”[8] Another example is Yao Iheng, a Qing Dynasty man, said: “This book of the Zhou and Qin dynasties was written by Lao Zhuan. …Later, the two families often expressed their purpose, and those who were my Confucians also shared it. It is a book that is fearful of confusion in the world. ”[9] Zu Zu also said: “As for Hu Lu’s marriage, he often wrote about the meaning of “The whole country is the public” in “Travel”, and the “Battle” was a common doubt since the past, thinking that it was not Confucius’s words. It is really the argument of Lao Dan and Mo to “not regard his parents and sons” and to regard Wu, Shun, Yu, and Tang as a well-off society. Hu Naisou said that “Year” was interested in the “Eternal People’s Republic of China”. This is the root of the roots and there is no difference. Do you know if you think about it? ”[10] The three yellow styles describe the traditional interpretation of “Treunion” because Han Confucian said: “The old saying “respecting the emperor and the ancient times and being humble for the three generations is the meaning of Han Confucianism, which is beyond the words of Confucius. ”[11] Modern scholars, such as Teacher Tang Junyi, think that “Treunion” is very importantTogether, it seems to be from the two schools of Dao and Mo. The name of the same and great Taoism first came from the Mo family. The first sentence said that the whole country was public, and public good but not private. It was first praised by the Mo family legalists. The “Sutra” and “Meng” did not compare public and private, but were private. The public statement of the whole country comes from the Mohist school, (Jian Jian just advocated this), and the choice of the capital and ability is just like Mo Zi, who chooses the capital of the whole country, and is considered the emperor.” “If you are ungrateful and you are abandoned on the ground, you don’t have to hide from yourself; if you are ungrateful and you don’t have to be yourself, you don’t have to be yourself” is Mozi. “The rest of your strength is to fight each other, and you have to be divided.” However, Tang Junyi believed that “the full purpose of the text is to say that the whole country is public, the way of the Tao, and the way of the Tao in the world is said to be the same as the common world. Although it is originally conceived by the aspirations of Confucians; if Confucians have even entered this, they have this aspiration not just ‘intention’, but slowly from the aspiration of Confucians. To realize this country with family, the majority can be expressed in the small, and the state of transcendence of gifts is expressed in the gifts. Following this view, it is also true that this article of “Traditionality” is actually the meaning of Confucianism after the words of Mo Tao are so strong that the meaning of Mo Tao can be contained in the “will” of Confucianism, and to reiterate the purpose of Confucianism’s words.”[12]

The above statements seem to