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Serve the king with Taoism, change customs and educate, and love the country – the important connotation of Zhu Xi’s loyalty as a minister under the perspective of political ethics
Author: Euroyang Huiyuan Pure
Source: Original “Tang Capital Journal” Issue 1, 2018
Time: Confucius was the 24th month of the Dingyou Month
Read more: Jesus February 9, 2018
Abstract:The loyalty of the minister is the main content of Zhu Xi’s loyalty and despicable thinking, which covers serving the king with the Tao, changing customs and educating, and loving the country. The political ecological environment that emerged in the Song Dynasty provided the condition for the ministers to “serve the king with Tao” and “serve the king with Tao” and the body is now “serving the king with Tao” and “force” with virtue, we must consider the standards of morality. The important body of changing customs and educating people is: pointing out Confucian classics from the beginning; teaching and opening a school; setting up moral quotations, seeking saints’ personality, etc. Ministers have a national fantasy, a strong sense of social responsibility, and an international crisis that should be used as a country. From a political ethics perspective, the political virtue of serving the king is to be loyal to the ministers. Moving the customs and educating the people is the political effect of loyalty to the ministers, and loving the country is the political management idea and political realm of loyalty to the ministers. These three dimensions formed the complete system of Zhu Xi’s loyalty as a minister, and had a profound impact on the development of Confucian loyalty and virtue thinking in later generations.
Keywords: Zhu Xi; loyalty of ministers; serve the king with the way; change customs and educate; love the country with oneself
Zhu Xi (1130-1200), a representative of the Song Dynasty, inherited the thought of loyalty of the two ministers. The two Chengs believed that it is “the law of nature” to be loyal to the emperor. Ercheng said: “Loyalty is the law of heaven.”[①] They believe that loyalty is the basic request of “the law of heaven”. Cheng said: “To the ministers say to the king: to exert their loyalty and integrity, to achieve their talents, is to show the way of comparing the king. If you use it or not, if you use it, you will not be able to cater to Ah Yun, and seek to compare it.” [②] It means to be loyal to the monarch, but not to cater to Ah Yun, and to invite him to be rewarded. You should be as loyal as possible, and to be kind and polite. Zhu Xi believed that loyalty is the basic virtue of man. From the emperor to the people, everyone should do this. Naturally, as a minister, one should be loyal to the court and the loyalty of the lower court. This is what Zhu Xi explained, “for politics and virtue.” He said: “‘For politics and virtue’, it is not about wanting to rule the past with virtue, nor is it about doing nothing, but only when virtue is cultivated by oneself and others are infected by oneself. However, the infectious movement is not in politics, but in virtue. Those who rule the country have nothing to do when a gentleman is injustice. But the reason why people go there is virtue. Therefore, it does not need to be done, but the whole country will read it, just like the arch of the stars in the north. ”[③] Specifically, in the perspective of political ethics, Zhu Xi’s loyalty to the minister has three connotations: serving the king with Tao, changing customs and educating the country, and loving the country. Using Tao to serve the king with the important means the political virtue of loyalty to the minister. Translating customs and educating the country is the political effect of loyalty to the minister, and loving the country is the political management idea and political realm of loyalty to the minister.
1. serving the king with Tao
The Song Dynasty had a good political ecological environmentto consolidate the conditions and be more generous to the scholars. This provides conditions for the ministers to “serve the king with the Tao”. There are three specific points:
(I ) Those who do not kill officials and speak out
According to the “History of Song Dynasty, Cao Xie’s Episode”: Song Taizu once vowed to hide in Taisha, telling his descendants that they should not kill officials and speak out. This statement was brought back by Emperor Huizong of Song after being captured. Emperor Zhezong of Song once said: “I have followed the rules of my ancestors and have not killed officials. “[④] Therefore, Zhao Kuangyin vowed not to kill the ministers, but there was a basis for him. [⑤] The ministers here refer to “political officials”. According to the political system of the Song Dynasty, they mainly refer to the prime minister, the minister of the Communist Party of China (Deputy Prime Minister) and the minister of the Lemi Court. Cheng once passed the Song court. He said: “This dynasty has surpassed the five things of ancient and modern times.” One of these things is “a hundred years.” The rule of not killing the great ministers”[⑥]
In the early Song Dynasty, the rule of not killing the great ministers was that Song Taizu absorbed the teachings of military personnel interfering in politics. Song Taizu Zhao Kuangyin’s political power was obtained through a bloodless “Chenqiao Army Change” and was given yellow robe by the military. Of course, such political changes were not his first creation. In his Previously, Emperor Mingzong of Tang, Li Siyuan, Emperor Ming of Tang, Li Ke, King of Tang, and Guo Wei, were all established by military personnel. [1] This made Zhao Kuangyin always worry that the military personnel had the potential to threaten the imperial power to control the army. Therefore, he later launched a “Glass of Wine Warrior” through planning to remove Shi Gexin and other major military powers. For Zhao Kuangyin, it was because the literati did not possess it. The military power would not constitute a threat to the imperial power, so he turned to the court to pay attention to civil officials, so he established a ancestral training in Taisha that could not kill officials and those who spoke. Whether this situation was a historical fact or not, the fact that the great ministers (civil officials) did not kill officials for three hundred years in the Song Dynasty existed. [⑦] This provided a safe political environment for the officials to actively participate in the government. Fan Zhongyan proposed “Scholars”The scholars who took the nation as their own responsibility after the rest of the world and the country’s joyfulness, the “taking the nation as their own responsibility” took the energy of the intellectuals in the Song Dynasty, which was the active participation of political affairs and the life of the country.
It can be said that not killing officials is a whole “political politics that the rulers of the Song Dynasty “comply with the law” and “order” of their own rulers. “. Although its goal is to maintain the stability of the Zhao family, it is beneficial to the great scholars and officials of the Song Dynasty to actively develop their own talents for the country. From a historical perspective, officials in the Song Dynasty highly wrote to the court and made suggestions and strategies, which is much more costly than those in the Ming Dynasty who wrote to the court in the period of specialization and strengthening. [⑧] This proves that the political civilization ecology of the Ming Dynasty was open. It is precisely because of this Baoqing, many loyal and brave ministers appeared in the Song Dynasty. The treacherous ministers Wen Tianxiang, Zheng Sixiao and others in the late Southern Song Dynasty are proof of this.
In short, the treacherous ministers who appeared in the Song Dynasty not only had anything to do with the rejuvenation of Confucianism, but also with the idea of ”spending the entire country’s troops and building the country for a long time” in the early Song Dynasty. [⑨]’s “not killing the great ministers” is related to the political ecology.
(II) The ruler and ministers jointly govern the whole country
This was a method of treating literati in the Song Dynasty, and it was also a strategy to consolidate its rule. Emperor Taizong of Song once said to the prime minister: “The whole country is in GuangConsumer online car and horse fees and borrow group materials to govern it. ”[⑩] Liu Kai’s description confirmed the fact that the ruler and ministers of the Song Dynasty were the common rule of the monarch and ministers. He said: “As for the current emperor (Song Taizong – cited by the note), all eight nationals were recruited, and only five thousand people were recruited. From the middle school door to the county town, they were prime ministers and court officials. The ministers and officials of the county governments and prefectures all saw that they could act differently, and they competed as
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