【王琦 朱漢平易近】以一包養網站道學建構帝學——朱熹詮釋《年夜學》的另一種理路

The so-called “imperial” or “emperor’s learning” in Chinese history is often called “emperor’s art”, “man’s art”, “rule’s way”, etc., and it is important to study how to control power, teach ministers, and strengthen the country’s troops. Therefore, people always regard it as a learning question about the right or governance for seeking political utilitarianism. In late Confucianism, he always hoped that emperors would seek “virtue governance” and “tyranny”, and despise the power or governance that was attached to political utilitarianism. After Emperor Hanwu practiced the “individual respect for Confucianism”, although Confucianism influenced the emperor’s governance, it was still a kind of “governance” that “domestic and overwhelming”. In the Song Dynasty, with the establishment of the national policy of respecting Confucianism and respecting education and the construction of the system of rituals, “imperial school” and “imperial school” quietly emerged, becoming another direction of the development of Confucianism in the Song Dynasty. Especially after Fan Zuyu first advocated the “‘big learning’ of imperial learning”, [①] Confucians of the Song Dynasty focused on the exploration and discussion of the ideological resources of “big learning”, and tried to build an imperial thinking system with Taoism as the connotation, and regained the domineering fantasy of focusing on the way of Confucius and Mencius.

Zhu Xi also attaches great importance to the interpretation and structure of the principles of “Big Science”. He said to himself: “Caring conditions Someone has a lot of work in “Big School”. Wen Gong wrote “Tong Jiang”, saying that “I am always in this book.” The same is true for a while in “Big School”. [②] It was first proposed to “Big School” from “Renwu Essence” (1162) to “Big School” with “Big School”.rg/”>Baoqing Message BoardStudy” is the “imperial learning” that “cannot be taught by being unfamiliar”, [③] During the 32 years he went to the “(big school)” (1194), [④] Zhu Xi has always built a kind of emperor he hoped for through his headlines and thinking of “big school” through his original political interpretation and thinking. The learning of the story of “bearing stories” has come true to the domineering fantasy of the king and Shun, and the Taoist eclipse of the whole country. [⑤] If we can learn through the banquet, we will guide the monarch to “get closer to Confucianism” and “grasp the Tao”, so that “the virtues are heard every day, and the governance is fulfilled, and the world hopes to be afraid of love, like parents”, and achieve “Liu, Shun, Tang, Wu” Saint”, [⑥] Even if he “retreat in the countryside and rebel with the world”, Zhu Xi has never regretted it. [⑦]

So, how can we build the learning of the emperor and use correct learning to guide the emperor to the way of Shun? Because in the traditional political structure of China, the focus of the emperor’s power is the foundation of all things in the country lies in the unity of the monarch. href=”http://twlovediary.com/”>Baobao.com’s evaluation is dedicated, “As long as the heart of a friend is upright, there will be no wrong things in the country; if the heart of a man is wrong, there will be no wrong things in the country. ”[⑧] Through years of academic thinking and political practice, Zhu Xi realized that through lectures, in late December, the temperature of Nan’an City, which had just snowed, had dropped to below zero. The king’s heart was in a critical situation [⑨], which was not only the key point to solve the overall crisis of the Southern Song Dynasty, but also the focus of Confucian tyranny and moral governanceBaobao.com Experience‘s most basic place for the domineering fantasy. Therefore, when building imperial schools, one must first establish the classical system of imperial learning.

1. Imperial systems: Confucian regular schooling

When faced with the vast civilized classics and colorful academic doors, which school of thought should be used to teach the emperor? Zhu Xi believed: “The learning and not learning, the right and wrong of what a king is concerned about, and the governance and injustice of the whole country are so great that it is! ”[⑩] The learning and non-learning, the “righteous” and “incorrect” of learning will directly affect the governance of national politics. Therefore, through his analysis and reflection on what is not the emperor, he established the idea of ​​guiding the emperor with Confucian correctness. In fact, it is to build an imperial school with Taoism.

博官网 

1. The emperorLearning is not the learning of Laozi

Zhu Xi believed that Laozi and Yan had the wonderful knowledge of their hearts and nature, and the teachings of ancient Confucian sages and kings were “unmatched and integrated with the ways of the ancient Confucian sages and kings”. It was extremely confusing, so that the monarch listened to the words of the disciples, and believed that “the truth is in line with the way of the sages”, and even regarded the Confucian learning of “the sages are well-known and kind, and the sages govern the country and pacify the whole country” as “there is often discussed and lacks learning.” [11] Using this kind of science to guide the management of the nation, it has not been able to observe the matters by reasoning and respond to things in every way, and has not been observed in the country. Zhu Xi believed that since Emperor Xiaozong ascended the throne for many years, the most basic reason why “the effect of peace and governance has not been established” is that he “dorned to the pure and impurity of the old school without talking about the way of learning.” [12] Since in reality, Confucianism has the most basic difference between the old saying: one is to take life as the truth, the other is to take life as empty; the other is to take life as the silence, or to cultivate oneself with everything, it is to be cleared in it, and the body uses one principle, and it shows the tiny and nothing, and to treat it. The mind, self-cultivation, family, and governance are all unreasonable; the other is “only knowing that silence and tranquility are joyful, but not the truth of truth, but not the truth, but not the difference between truth and falsehood”. Therefore, it is “no sin of saving the reason and tranquility, but not the use of it”, and there are those who do not harm political affairs. It is precisely because of the illusion and confusion of the old man’s learning that Cheng Jun regarded the old man as “the haze of the right path and the obstruction of the holy gate”, and believed that “it can only be opened to the path” [13]. Through the comparison of the differences between Laozi and Confucianism and its persecution, Zhu Xi regarded Laozi as the leader of Confucianism. If he wanted to defend himself, he would criticize and rebel as soon as he had the opportunity.

Caring2. The learning of an emperor is not a utilitarianism in business

Since the beginning of the “moral life” in the Song Dynasty, most of the geniuses have believed that it is less than three generations, especially since the Han and Tang Dynasties, domineering and unruly politics, mostly for seeking utilitarianism and governing the rich and easy-to-earth approach of the country. Since “learning and politics are not two things, the one who learns: learning the art of benevolence and morality is to be moral politics; learning the art of punishment for the hegemony is