【楊朝明】《論語·為甜心一包養網政》—— “為政以德”與“成德”之教

People, the following war book is good! Tomorrow we will read the “For the Political” chapter of “Theory”. If we regard the first article as a whole as a verse or summary of the whole book, we talk about the problem of self-cultivation and being a person from the general perspective, then as the “Left-Book” says, “learning and then taking politics”, the position of the second article “Political” is also prominent. “For the Practice” chapter is a wise and says “For the Practice is based on virtue”, and Confucius’ learning is precisely the study of “for the Practice is based on literary virtue”. In fact, the chapters after the first chapter of “For the Practice” chapter are precisely about how to “for the Practice” to be developed.

The masters are all familiar with the main record in “Confucius’s family language·Dooring Life”, namely the “Sentence of the Martial Arts” of the “State of the Martial Arts”: “State of the “State of the Martial Arts”: ” href=”http://twlovestory.org/”>Bare message boardWhen Confucius taught, he first used poems, and told him filial piety and brotherhood, said benevolence and righteousness, viewed him with gifts, and then achieved his literary virtue.” The master can compare this record with the “For the Political Science” chapter to understand whether there is a certain level of convergence. What I mean is that Confucius’ goal of teaching is to “achieve it with literary morality” and cultivate talents who govern the country. As long as you are politically and virtue, your talent will be like Beichen, “living in its place and the stars are huddled by it.” From the beginning of Chapter 2, we will discuss the issues of poetry, filial piety, benevolence and gifts.

After just now, the Master discussed whether Confucius and Confucianism or the Qin system led the problems of modern society for more than two thousand years. I think this is what we should have when we read “Theory”Mode. In Confucius’ view, the sentiment of gifts can change, but the inner energy of gifts should not change. Once the inner energy of the gift is changed, society will have problems. Trying to think: Why did the Qin Dynasty die in the second lifetime? We believe that this has nothing to do with the Qin system’s social management experience over thousands of years, that is, it has nothing to do with the Qin system that has violated the Xia, Shang and Zhou dynasties. Because the Qin Dynasty did not have the energy to love Confucianism and benevolence, and “benevolence was not given”, it died in the second lifetime. This just shows the meaning of “Theory” to express from the back. In the notes of “Yu Zheng”, Confucius said, “Although it can be seen for a hundred generations”, he should do that instead of doing that, the Qin Dynasty could only “two Song Wei knocked on the table: “Hello.” He died in the world.”

 Socially, we cannot fail to understand the “Speech” when reading “Speech”. We must accurately grasp its energy and be clear about the “Speech” What is this special example? Only by virtue of politics and moral governance can society last for a long time. Otherwise, if you practice ill-in governance, the consequences will be very serious. In fact, Qin Shihuang did not exercise benevolence or valued the experience and exploration of later generations on governing the country, and the result was ” The second generation died. In the Han Dynasty, people thought seriously about the study of governing the country by thinking about the various schools, and truly began to revise the partial and ills, so that the “grace” of governing the country returned to the original Taoist path. If we believed that “Han inherited the Qin system”, we believed that the Han Dynasty’s system inherited from the Qin Dynasty, but we did not see the Han DynastyBaoqing‘s emphasis on the governance of moral politics is obviously a huge misunderstanding.

Put the history and civilization of war, Qin and Han in the “historical vision” for three generations, and combine it with the energy of “For the Practice” to understand the distance and in-depth of Confucius’ moral politics. To learn “The Practice”, one must understand “The Practice” The format of “Theory” cannot be concise, rigid, and concise to “Theory”. It must combine history and view, and think about the inner energy from the perspective of the growth of the world and the development of political and social. It should be understood that if we read “Theory” and only make a wanton revelation based on the chapters and sentences of “Theory”, then there is no need to read “Theory”, and you will not be restricted and you will be able to do it. So, what is the specific saying of “Theory”? “Theory” editor Sweetheart Baobabaobao Nursing NetworkWhat should I express after such an editing? This canThe problems that are used as two levels are also even more unified. First of all, we need to understand the specific meaning of each chapter. If we don’t put some effort into the text of “The Speak” first, we will not be able to truly understand what “The Speak” is expressing. It will be very troublesome to better “abstract its energy” in subsequent research.

So, what should we read “For the Political Science” from a specific perspective? Marx’s famous saying was widely quoted: “Philosophers only use the method of to solve the difference in the world, but the problem is to change the world.” The Confucian thinking system is very practical. It is not an empty teaching. It is often implemented. The “For the Government” chapter is to take a step to the reality and settle down in reality. I said before that people form society, and society needs leaders and governors. So who is going to lead? Who is going to govern? What should the politician do with his own quality? In fact, the article “For the Political Science” talks about who to govern, how to govern, and what quality the governors need to have. These are the most important problems in political and social governance. If national governance is more remote to us ordinary people, then we can give examples to family. If you don’t know, a family needs to be prosperous. If there is no top pillar and nobody who really understands the situation and cares about the body, this family will have problems, and every time you encounter big things, it will become a hurdle that you will never go through. This is the case for a family or family, a society, and a country. Therefore, it is particularly important to cultivate qualified political practitioners. Confucianism means to cultivate political practitioners who can lead the development of countries and society.