requestId:68753bfc239d75.73047806.
Reaction and Continuation: An Analysis of the Verbalness and Stability of the Royal Authority in the First Emperor
Author: Zeng Haijun (provided by Sichuan Department of Philosophy)
Source: Author Author Authorization Release, published by “Social Science Research” No. 3, 2024
Content summary: When Yu Gusheng was rebelling against the Tangwu, Confucian civilization had already faced this dilemma. Huang Sheng’s argument that “nothing is not” was simply to pick up the wisdom of Korean evil, and the most basic form of ineffective reversals against Confucianism’s reaction. The stability of the “Crown Prince’s National Foundation” matters has been stable. Confucianism has added the fantasy of the trade into the system of the Longzi World through the preparatory prince teaching, which has also brought the meaning of justification. The rule of “righteous people are in righteousness” is not so simple as a rule to establish a future. Allowing the country, Shangqi, and his elder brothers and this tradition to be unable to dominate the meaning of “the righteous person is in the right place”. But this does not mean that between these different facts, it is just that “righteous people are more upright” than anything else, but that the previous law of establishing a son and establishing tomorrow has made the country and the country more prosperous and open and honest.
Keywords: Confucianism, correct nature, honest nature, Shu Suntong
Confucian scholar Xu Gusheng and Taoist Huang Sheng argued against Tang Wu’s reaction before Emperor Jing, which was actually facing the question of whether Emperor Gao could have correct nature in the Qin Dynasty. The righteousness of the rebelliousness of the rebellious movement of Meng and Xun, Huang Sheng opposed the rebellion of Tangwu, and protected the absolute rebellion of the relationship between the monarch and the subject. Huang Sheng provided Confucian political concepts to solve the legitimate problem of imperial authority. Huang Sheng focused on the unified Liu family dynasty in the country, but fell into the Legalist ruling in political concepts. The embarrassment of the current imperial power cannot properly resolve the reaction, and the political and imperial power tensions have not been resolved, so they have to overcome the legitimacy of power and talk about the stability of power from a continuous perspective. There was a two-time strife in the throne with stable powers. Once, Liu Bang wanted to replace the prince, but was buried by the history teaching of Duke Yan General of Duke Yan; once, Empress Dowager Wen wanted Emperor Jing to make his younger brother King Liang the prince, but was banned by Yuan Ang, Baby and others who used rams by “the righteous man and the righteous man”. Whether Liu Bang showed his royal power or the Queen Mother relied on Huang Lao’s learning, he could not provide good political concepts to this problem. Instead, the worldly concepts of Confucian politics were penetrated into the realm during the process of persistence and current imperial power, and thus exerted the positive influence.
1. The rightful conflict between the Gao Emperor on Qin
The political and power relationship in the Huaxia civilization is completely different from the form of unity or separation in the Eastern civilization. The political concept and the present power have always been in a process of continuous tension and penetration.middle. Hanchu Zixu should have the same political power as the imperial imperial power to the imperial system of Liu Han. This situation is unprecedented in history. The birth of any new dynasty must face the problem of rightness and stability of power. The Qin Dynasty offered a new imperial edition, which collapsed in the future when facing these problems, which made the Liuhan Dynasty the initiator.
After Liu Bang ascended the throne of God, he inherited the imperial authority to “safeguard the work of peace and stability” with his own respect. For the first time, Luji declared the political management concept of “performing benevolence and righteousness, and law in the ancestors of sages” (“History Records·Reprinted by Luji”). This was the first time that the imperial authority and political concepts of the beginning of Han Dynasty, but it was just a weight in attitude, and soon he had to enter the debate on specific issues:
The Taifu of the King of Qinghe, the one who was born in a sage is a sage. To govern the poem, Xiao Jingshi was a doctor. Fighting with Huang Sheng about Emperor Jing. Huang Sheng said, “Tang Wu is not given the order, but is not given the order.” Xu Gusheng said, “No. Jie was tragic, and the whole country’s heart was all about Tang Wu. Tang Wu and the whole country’s heart were praised. Jie Wu was not allowed to be appointed by him. Why is Tang Wu a man who had no choice but to be appointed by him? “Huang Wu was forced to establish him. Why is it not given the order?” Huang Sheng said, “Although the crown is worn out, it must be added to the head; if the foot is new, it must be related to the foot. What is the difference between high and low. Now Jie Wu is abandoned, but the king is the superior; Tang Wu is saint, and the ministers are subordinates. If the lord has lost his actions, the ministers cannot speak up to respect the emperor as a righteous person. Instead, he praised him because of his passing and established the south side, which is not a rulingCai Guosheng said, “It must be as said that Emperor Gao was the emperor of Qin to be the throne of the emperor, which is not evil?” So Emperor Jing said, “Eat meat and not horse liver, not to be ignorant; those who speak without saying anything, don’t be foolish.” Then he snatched. It is the one who does not dare to “give orders” or “released” after learning. (Shi Ji·Scholars’ Genealogy)
After hundreds of years of severance and confusion, the Qin and Han Empire had first been discussed on the rightness of imperial power after the reunification of the Qin and Han Empire. This text naturally cannot escape the high eyes of modern scholars and has been widely used and discussed. As a Confucian scholar who had influence in the early days of Han, it was obviously a reflection of Confucianism’s position to maintain the Tangwu reaction. As for the arguments of Gusheng, they are generally considered to be figures of the Huang Lao School, but some scholars say that “Huang’s argument is an example of the conflict between the Legal Confucianism and Confucianism, which is almost unquestionable.” Because “What Huang Sheng said is also consistent with the Korean saying “Not the most basic meaning of “Shun Shun, Wu, or the meaning of the ruler and minister”. [①] Huang Sheng’s component has thus become a representative figure of the Legalists. As for the ideological proposition here, it is believed that Huang Sheng’s words are derived from Korean and the problem is not large. It is not a problem to introduce the original text of Korea, which is not the same as this, and it can be seen that it is a kind of thought:
The whole country regards the way of filial piety, brotherhood, loyalty and loyalty as the way, but no one knows to observe the way of filial piety, brotherhood, loyalty and loyalty and loyalty and practice it. Therefore, the whole country is in trouble. They all regard the way of 李 and Shun as this and judge it, so there is a lord and a ruling father.李, Shun, and TangBaobao.com Quanshi, Wu, or the ruler of the monarch and minister, is a ruler of the teachings of later generations. For the monarch of a man and his minister, Shun is a man and his minister, and Shun is a man and his minister, and Tang and Wu are a man and punish their lords, punish their corpses, and the whole country is a country that has caused the country to be invincible. What the wise monarch is called can surround his ministers; what the wise monarch is called can wisely be used to govern his ministers; what the wise monarch is called can wisely be used to govern his officials and to protect his ministers. Now he is Thinking that being wise but not able to survive, Shun thought that being wise but not able to survive, Shun thought that being wise but not able to defeat, and Tang and Wu thought that being wise and impotence were the king. This is a wise king who always shares, and the ministers who often take it. Therefore, to this day, those who are sons of man have family members who take his father’s family, and those who are ministers have people who take his king’s country. Fathers give their sons, and kings give their ministers, this is not the way to position a religion. What the minister says: “Minist serves the king, and the son is in charge of the affairs of the son. href=”http://www.twdaddy.net/”>Father, wife and husband, three are smooth and ruled the whole country, and three are contrary to the whole country. This is the common way of the whole country, and the wise kings and ministers are not easy. “Since the ruler is not filial, the minister dare not invade. (“Korean Faithful”)
Huang Sheng said, “Tang Wu is not given a man, but is a slaughter.” However, he is reiterating that Korea is not “Tang and Wu are the ministers but are the masters, and punishes his corpse”. The metaphors of the whole story are exactly the same, so it is said that ̶ TC: