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Dong Zhongshu’s reorganization design on the concept of “national public”

——From the reflection of the May Fourth Movement “Anti-Traditional”

Author: Zheng Jinzhou (Doctor of Philosophy in Zhongshan, lecturer of the School of the Fujian Provincial Party Committee of the Communist Party of China)

Source: “Fujian Forum. Humanities and Social Sciences Edition”, 2019 No. 10

She was nervous and rushed to pull it out of the flower world. Interview: Confucius was the fifth day of the eighth month of Gengzi in 2570. Dingmao

                                                                                                                                                                                                                                               Dong Zhongshu inherited and developed the concept of “the whole country is for public” since Confucius, and tried to implement the reorganization of “the whole country is for public” during the reign of Emperor Hanwu. The goal of “refining the Kong family” in “Three Strategies of Heaven and Man” is to highlight Confucius’ position as “King Su”. In fact, “Year” (the text of “King Su”) is legislated by the Han Empire, which can restrict the monarchy’s rights. This is the legal guarantee for “the whole country is public”. The problem of “suppressing and abolishing all schools of thought” in “Three Strategies of Heaven and Man” is to purify the official group and realize the “governing the whole country” between Confucian scholars and monarchs, while the implementation of “suppressing and abolishing all schools of thought” in the education system is “singing and learning”, and promoting “choose and ability” and “comprehensive faith” in the system level. This is the guarantee of moral governance for “the whole country is public”. Dong Zhongshu’s efforts to reorganize the “national public” were rejected by the modern imperial system and the May Fourth Movement. The modern concept of governing the world of the imperial system “domineering and overwhelming” restricted the Confucian fantasy of “co-governing the king and his subjects”. The “majority and common people” sought by the May Fourth Movement criticized the Confucian concept of “elite politics”. Dong Zhongshu’s political sufferings over the “national public” ruling system design are reflected in the internal conflict between “Taoism” and “political system”.

 

Keywords: Dong Zhongshu; the whole country is the public; the Ming Dynasty Kong family; the suppression and dismissal of all schools of thought; May Fourth

 

 

Teacher Yu Yingshi pointed out that “the ruler and ministers govern the whole country together”1 is the main characteristic of the new political civilization of the Northern Song Dynasty. In fact, the political system of “monarch and ministers govern the whole country together” is CultivateThe management concept was “happy” in the Northern Song Dynasty, but not “new” in the Northern Song Dynasty. In the Han Dynasty, “co-governance” was widely accepted by scholars and officials, and its signature was the various classics scattered in the Han Dynasty. “Shangshu Dazhi” says: “In ancient times, the marquis of the emperor were appointed as the emperor, and he was once a scholar in three years. The emperor ordered the marquis of the emperor to assist in politics, so he was able to govern together, which showed that he was not independent and focused on the approachable.”2 In ancient times, “common governance of the people” was a form of political campaign. After the emperor selected the marquis of the country and practiced the marquis of the emperor’s nucleus, the emperor was realized. href=”https://twsugardaddy.org/”>Baocai.com, Zuhou and Manshi, “co-governance” the political form of the whole country. “Baihutong” says: “There are five ministers who are not named. The former kings and old ministers are not named. They work together with the former kings to govern the country and make the same contribution to the whole country, so they are respectful but not named.” 3 In the notes of “Baihutong”, the old ministers and the former kings are determined to “govern” the country and make the same contribution to the whole country. To show respect, no one can be as good as calling the old ministers a name. “Speaking the Garden: Political Reason” records the story of Mi Ziqiu’s “As long as the single father, ask the elders to respect the elders and govern the single father together”4. All of this type have shown the determination and hope of “co-governance” by Hanshima. Behind the fantasy of “co-governance” by Hanshima, it is actually the idea that Hanshima is “the whole country is public”. They believe that every practitioner should participate in social management, rather than being solo-speaked by the monarch alone. As Gu Yong mentioned: “The whole country is the whole country, not the whole country.” 5. The May Fourth Movement’s century-old movement , we can’t help but reflect why Dong Zhongshu, as the Confucian scholar of the Han Dynasty, was regarded as a classic of “responsive tradition” by intellectuals who advocated “anti-traditionality” during the May Fourth Movement. The Han Confucian young cat he influenced was surrounded by Song Wei’s feathers and no longer shook at this moment, but he still advocated “national co-governance” under the concept of “national public”. This article starts with reflection on the May Fourth Movement and analyzes the reorganization design of the “national public” concept proposed by Confucius in the era of Confucian reorganization, and rethinks the political philosophy of Dong Zhongshu using “Taoism” to guide “political system”.

 

1. “The whole country is public” rather than “supporting the system”: the main dimensions of “Confucian tradition”

 

“Confucianism China” is different from “Confucian tradition”. The former is a matter of governance by modern rulers applying Confucian thinking, while the latter is a political thinking tradition in which Confucian intellectuals use “Taoism” to guide “political discipline”. “Confucian tradition” is definitely not “supporting specialization”, but rather contains the concept of “the whole country is public”. New CivilizationDynamic is a water divide between modern China and modern China. Because of this movement, most people’s impression of modern China is Chen Fu, and their impression of modern Chinese politics is specialized. Under the great line of “anti-tradition”, the republic, which was pioneered in modern reaction, is a republic with scientific energy and a civilian atmosphere. “Anti-tradition” is not only a trend of the times, but also a flag of reaction. If the rebels want to establish a big banner, they must have opposing targets. The first object they found was Confucius. Chen Shengxiu, the flag of the new civilization movement, believed: “Science and the people are two important forces in the progress of human society. Confucius does not speak of gods and monsters, but is close to science. Confucius’s teachings are anti-ghosts, and people do not speak of gods and monsters. Confucius entered the cold palace and respected Confucius who set up a teaching as a teacher of the world. It would be unfavorable for Chinese people to live. “6 Under Chen Hengxiu’s writing, “God teacher, chief teacher, chief teacher, teacher” and Confucius were absolutely incompatible. If you want to set up a new China, you must defeat Confucius who maintained the old world. Another flag leader of the new civilization movement, Li Dao, had a disagreement with Chen Hengxiu in criticizing Confucius’ attitude. He said: “Confucius is the dead bones that have been destroyed for thousands of years. The dead bones that have been destroyed for thousands of years have entered the modern era. The method of cultivating the blood and energy of the nation is to be the method of cultivating the dead, not the method of living people. ”7 In Li Dao’s view, in order to make China a country of eastern politics, it must be broken with Confucius’s teachings. Under the reflection of Chen and Li’s thinking, the Confucius we face is a Confucius who represents the specialized rule, and a Confucius who blends with modern society. Baobao. In the era of “anti-tradition” in modern China, Dong Zhongshu’s criticism is also “in the truth”.

 

In 1916, Yi Baisha published the “Confucius Peace” in “New Youth”, which stated: “When Wu arrived in the country, he expanded the minds of Emperor Gaozu and improved the laws and practices of the First Emperor. In order to block the wisdom of the nation, it is better to worship one thing and exaggerate him. So he dismissed all schools of thoughts, respected Confucianis