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The world of group and self-rights: the recipe for modern Confucian governance
——The Confucian foundation that discusses strict and unrestrained theories*
Author: Guo Ping
Source: Author Authorized Confucian Network Published
“Tongyue Forum” 2020 Issue 6
[Abstract] Seriously refines theories of modern Oriental Political Theory to be the first to make a theoretical argument on China’s modern unrestricted problem. Its most basic idea is to solve the “group governance” problem in modern China, that is, it believes that China only develops individuals without being restricted to become a modern ethnic country (i.e., “nationals”), and then it can maintain itself in the competition between modern ethnic countries. This confession is not only not inconsistent with group governance, but is also a recipe for group governance in modern China. The strict reincarnation of the unrestrained essence into the “group and self-rights world”, is not a simple Chinese-Si-style expression, but a Chinese-style expression of modern unrestrained concepts, and its ideological reality is a modern evolution of Confucian mass theory. In this regard, a final version of Confucian modern unrestrained theories were constructed by introducing Western learning.
【Keywords】Confucianism; the nation; unrestrained; the community of self-rights; group governance
As China’s modern unrestrained father, he not only put forward the idea of ”taking unrestrained as a body and using the common people as a practical matter”, but also systematically formulated theories of modern Oriental Social Political Discussion on the unrestrained modern problems. However, the remarks on modern Eastern politics, especially the British classical unrestrained theory, are based on Confucian political ethics, especially Xunzi group learning as an important ideological support. [①] As Gao Feng said: “The strict translation is a large-scale group governance.” (“Preface to the Group’s Liberation·Preface to the Correcting Group’s Liberation” [②])
In this regard, people will not be suspicious: Can the strict “on the Unrestrained” be “on the One-State” and “on the One-State group governance” contradict themselves? Little do they know that being unrestrained is a plan to seriously solve the problem of “group governance” in China at that time, that is, he believes that China can only become a modern ethnic country by developing individuals without being restricted, and then survive in the modern ethnic competition. This actual confession of unrestrainedness is not only not inconsistent with “group governance”, but is also a recipe for collective governance in modern China.
1. National group: a modern remark of Xunzi’s concept of “group”
“group” as a focus concept of strict thinking is his use of Xunzi’s concept of “group” to the English word “society” (now translation: society). The reason is that “Xun Qingzi said: ‘The reason why people are strange to birds is because they can be grouped.’ All the things that are easy to get along with each other, easy to achieve success, and ultimately lead to the military, punishment, and joy. All the things that are full of nature can be born.”[③] Therefore, “”It is a human society that is different from birds, and it is exactly like the English “society”, so some scholars also say politely: “In a certain meaning, the essential specification of ‘social’ is ‘group’ or ‘group’. ”[④]
However, the strict understanding of “group” is never limited to this, but a step further explaining “group” into a “country” that is mutually dependent and dependent on “small self”. href=”https://twsugarlover.org/”>博官网app (or “country”), [⑤] and the “country” he emphasized is “within the social state.” [⑥] In other words, “country” has two meanings, that is, a country that cooperates with political laws and regulations and As a society that cooperates with the ethical career. Although in a strict interpretation, these two meanings often overlap and unite with each other, that is, “the country is a society”, [⑦] However, based on the current situation in China at that time, we strictly reinterpreted the society from the state’s meaning and emphasized that “the country is the most respected society.” [⑧] Therefore, we have strictly revisited the society. The concept of “country” has a clear political meaning, which is actually the content that he highlighted through the discussion of Xunzi’s concept of “group”. He explained:
Xun Qing said: People are born with groups. Groups are not as good as human nature. Groups are not as good as outside. Groups are, etc. Society is a group with laws. Society, business and industry All politics have it; and the most important meaning is to succeed in the founding of the country. After examining the six texts, we can understand the words of the predecessors and the Western learning. Why do we say that? The world of “social” in Western learning says: People gather and have their own corporations and prayers, and Eastern learning is called society. And the calligraphy says: The town is the name of people gathering; from the mouth, there is a region; from the mouth, there is a French style. Western learning ” The boundary of the country says: There is a region of the earth and the people who are easy to approach and can defend it, it is called a country. And the calligraphy says: “天” is the ancient text “or”; from one, it is the earth; from the mouth; from the sword to guard it. From this we can see that the meaning of Chinese and Western characters is in harmony. (“Groups’ Languages·Red Words by the Translation” [⑨])
From this we can see that the serious regression There are many differences between the so-called “national group” and Xunzi’s concept of “group”: First, Xunzi believes that human society is “a group with laws”. What he calls “law” is the social norm, and it is the “gratulation” of Confucianism. Therefore, Xunzi also said that any “group” “has not a small number of gifts” (“Xunzi·King System”). Similarly, the strict recklessness also believes that As a society, “national group” is a “gathering of people”, “French style”, “common people gather and have some sects”. In this regard, both refer to human society with a system and organization. Second, it is strictly pointed out that “national group” has a deep national character and is interested in expressing that the country is the most important form of existence in human society, and it is called “the most important ten In late February, Nan’an City, which had just snowed, had its temperature dropped to below zero, and it was definitely a country.” The difference between it and society was “a region with a land and a commoner to fight.” Xunzi answered questions based on the concept of “group” and other problems such as “king system”, “kingdom”, “rich country”, and “strong country”. In fact, it is a kind of politics about the country.According to the theory of ethics, it can be said that Xunzi’s concept of “group” also embodies the meaning of a certain country.
Even though, the so-called “national group” still has a material difference from Xunzi’s concept of “group”. This is because when Xunzi uses the concept of “group” to define the modern Oriental society and country, he has clearly realized that whether it is the social form or the national form, it is constantly changing with historical development, and it is definitely not unchanged. In this regard, based on his empirical historical view and social evolution theory, he pointed out:
The whole country is full of people, and the level of evolution of the barbarians all begins with the graphic and inherits the patriarchal law and becomes the country. [⑩]
The politics of the world is a matter of union between the five continents. The 官网 is not aware of the fact that people are familiar with each other. The beginning of the group, as mentioned in the “Social Commentary”, has become a difficult statement. At first it was the society of the tutel society,… and the advancement of civilization, like Russia and China, has not been known about the patriarchal sentiment. Finally, there is the military society. …The universe has the most extraordinary rules, saying, “Every transformation is gone but it is invincible.” [11]
Therefore, reviewing the history of life and modern times, there are three social emotions: the Fifty-Yi Society (also called the Title Society – the translation notes), the patriarchal society, and the national society (also called the Military Society – the translation notes). [12]
According to its theory, human society development is a process of evolution from low to high, simple to complex, and constantly evolving
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