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The Way of Correcting People and Their Boundary Lines in the New Differential Format Author: Zeng Hailong
Source: “Thinking and Civilization” Chapter 28, Huadong Teacher Fan Daxue Bookstore June 2021
Abstract: The traditional concepts of “correcting people” and “correcting people” importantly express a fantasy personality and fantasy politics, which sets the differences and social levels between individuals. As a civilized mental structure, the “correction of people” and the “righteous way” are strengthened with the traditional “differential format” and affect the management methods of traditional society. Economic activities under the traditional “differential format” are subject to strong constraints in the order of ethics and cannot be incapable of forming an independent operational structure. With the introduction and establishment of socialized division of labor and market economy, China’s social structure has become a “new differential format” centered on social elites. “Newly correct people” is the industry elite and society that appear in the “New Differential Format”. It not only has the meaning of the traditional concept of “correct people”, but also includes the determination of professionalism and professional achievements. There are differences between traditional social economic activities and ethical constraints. Market economic activities have the same internal requests for non-acquaintances between their subjects, and thus have the most basic differences from the subjects of traditional economic activities, which requires the limitations of the traditional “righteous way” in the “new differential format”.
Keywords: New differential format; market economy; New correct people; the way to correct people;
Author introduction: Zeng Hailong (1981-), male, from Shaoyang, Hunan, Ph.D., lecturer in the Department of Philosophy in Shanghai, and important research areas are Chinese modern philosophy and Chinese and Western comparative philosophy
As a Confucian personality fantasy, “the way to correct people” once had a major impact on the social order and political management of traditional China, strengthening the original “differential format”. In the current era, as a civilized mental structure, it still had an unobstructed effect and became the main element of the “new differential format”. However, the bottom-level logic of modern society, especially market economic operation, has undergone the most basic changes. While advocating the “way to correct people”, we also need to correctly view the problems they can arise and define their boundaries in the construction of modern social order.
1. “The way to correct people” and the order of traditional society
Among the existing literature, the word “correct people” first appeared in the “Book of Changes”. “Yi·Qian”: “The correct person will eventually be healthy.” “Yi·Kun”: “The correct person has a chance to go.” “The correct person” appears in the essay “Zhou Yi”, which shows that the application of the word “Yi” should be in the Shang Dynasty.Even earlier. In “People” there are many people who are “righteous” and the word “righteous” was widely used in the Zhou Dynasty. The meaning of “correcting people” is explained in time. According to Han and previous texts, the final meaning of the word “正子” should refer to people who grasp the power of governance or those who are in the position of governance, and extend it to “a person with a high position” or “a person with a name”. “Treasures·Taomo” says: “In ancient times, people must wear jade,… they have no reason to be correct, and jade will not be taken away.” Confessing the people’s lives is a false claim of “correcting people”. Therefore, Teacher Wang Li believes that the final righteous person is a general term for the rule of the noble clan. In “Theory”, Confucius directly called “righteous people” include the great man Lu Boyu of China, the Meng family, the Nangong, one of the three Hengs, and the official position of “Single Father Zai”. Although Ji Kangzi was very poor in his conduct, Confucius called him a “righteous person” as usual when talking to him. This shows that in age and before, “proper person” is the key to power, composition and position. Mencius said: “Don’t control the savages without righteousness, and do not nourish the savage without savage” (Mencius Teng Wengong 1), and when she confessed that the word “正” was the luggage he helped her move when she entered school. He had also asked for her connection to have such meaning. In other words, if aging is common, no matter how noble the moral character is, it will not be called a “righteous person”. It can be seen that the word “correct person” is the ultimate important thing about the power level, which contains a lot of political meaning.
People wait for the moral character of politicians, and the word “righteous” adds requests and waits for moral character to the basis of the original position of expressing their power. Confucius said: “Politics are like the Northern Chen.” (“Statement·Politics”) The way of politics is “the way to correct people.” It can be seen that Confucius believed that the way of politics had a close connection with “correct people” or “correct people’s way”. The word “correcting people” appears 107 times in “Theory”. Although “the way to correct people” only appears 3 times, the statements about “correcting people” are all related to “the way to correct people”. Gu Ding once said: “All Confucius’ philosophical systems and moral teachings can be regarded as one sentence, that is, the way to correct people.” [1] The so-called “way to correct people” is to achieve the way to correct people in terms of morality. Confucius and Confucianism after him, because of his special emphasis on virtue, developed the “correcting people” and “the way to correct people” and changed the meaning of discussing “correcting people” in the Zhou Dynasty and its power position before. In addition, because later generations respected Confucius as “the king of the law” by “virtuous but unattainable”, the concept of “regular people” gradually deprived the meaning of power to maintain the power, and became the name of moral and moral people. Of course, out of people’s moral waiting for the rightful person, the political person and “correct people”, the political person and the “correct people” can be regarded as high connotation on the level of fantasy.The concept of degree overlap.
The combination of the power position of the concept of “correcting people” in Confucian tradition and the connotation of morality is based on Confucianism’s statement on “the way of politics”. The important connotation of the concept of “correcting people” is from the transition from the position of power to the direction of morality and morality, which expresses a certain kind of force between fantasy politics and real politics. For Confucianism, fantasy politics is the politics of morality. Therefore, in Chinese history, whenever the dynasty changes, the powers or rulers seeking governance in accordance with the law, all of them advance from moral arguments. Whether the rulers focus on the “unvirtuous” of the previous dynasty or the rebels believe that the rulers are “unvirtuous” or seeking their own “destiny”, they are all about flattering people’s moral waiting for those who are rulers. Even during the dynasty, this statement of constructing the rule of law was always underway. People often deal with the three changes of Xia, Shang and Zhou dynasties. For example, Mencius recounted the three changes of the ancient three generations from “benevolence” and “unkindness” to “benevolence” and “benevolence” of the three generations. “The three generations are gained by benevolence, and the whole country is invincible” (Mencius: Leaving the Virtue”).
The “way to correct people” in “Theory” and “Mencius” not only express the waiting for fantasy politics and the fantasy personality of those who are politicians, but also has a major impact on the political actions of later generations. The “way of politics” that powers fantasize is the “way of correcting people”, which makes fantasy politics and the “way of correcting people” a unified word at a certain level. Confucius developed the first principle of correcting people’s personality and “the way to correct people” with “the goal of political affairs is to “be kind to the whole country”. Mencius said: “With a heart that cannot bear others, and tolerate others, the rule of the whole country can be used in his palm.” “If one acts as a disobedience, kills oneself, and gets the whole c
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