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From “filial piety and brotherhood” to “filial piety and integrity” – A brief discussion of the synonyms of Han Dynasty politics and ethics
Author: Cao Wanfeng
Source: “Modern Philosophy” No. 6, 2020
Abstract: Although Xihan established the state in inheriting the Qin system, the political thinking of the rulers effectively corrected the ills of Qin’s politics, and from the top down of the rulers’ emphasis on “filial piety” to the basis and standardization of the “filial piety and integrity” system is precisely the main measure. This process reflects not only the so-called “single” of Confucianism, but more importantly, the multi-faceted and leading Confucian political concepts and value orientations in national politics. The implementation of the “filial piety and integrity” system has become a useful method for the bureau to select and acquire talents, expand the foundation of political power and increase political vitality. On the other hand, it is also the main skill of the court to pursue Confucian education and strengthen national cohesion.
Keywords: Governing the whole country with filial piety; filial piety and integrity; “Filial piety”;
Author introduction: Cao Wanfeng, from Yichun, Heilongjiang, was a doctor of philosophy, and lecturer of the Marxist School of Major Education in Southern Industry
The Han Dynasty emphasized filial piety and formed the main “filial piety and integrity” system during the reign of Emperor Wu of Han, Xihan. The past research and research results of the academic community have been quite rich in filial piety and related issues. Here, it is forbidden to make a comprehensive introduction and discussion, and focus on exploring the related issues formed by the early Han Dynasty’s emphasis on “filial piety and brotherhood” to the “filial piety and integrity” system to help the Fang family.
1. Qin’s teachings and Han’s problems
The criticism and criticism of Qin’s political affairs have been mostly concentrated on its extensive legal network and strict punishments. Anyone who believes that Qin was destroyed due to the strict punishment and cruel law. This statement is not completely unreasonable, but the intensive and strict emphasis on Qin’s law is not difficult to naturally lead to the mistakes that Qin only practices laws but does not speak of ethical morality. However, in fact, it is not like this, and it requires a comprehensive and profound review and assessment.
In the Qin Dynasty, benevolence, righteousness, tribute, and other virtues were advocated from top to bottom by rulers. There were many records in the texts of Qin carved stones in various places, such as “Sage, wisdom, benevolence, and truth”, “righteous and loyal, and regular in business”, “Stop lust, and benevolent, and benevolent in the work” [1]. “Historical Records: Li Si Lie” Zhao praised Hu Hai for his praise, in addition to “I have been learning to do justice for many years, but I have never seen it” [2], there are also words such as “benevolent and kind, rich, and rich, and rich, and honest, and expressing the price of the heart and speaking, and giving respect to the scholars as much as possible” [3]. And being unfilial in the Qin Dynasty was a crime. When Zhao Gao and Li Si were punished and killed Prince Fusu and the army Meng Tian, the crimes were “unfilial to the son” and “forThe ministers are not loyal.”
“Korean Faithful and Loyalty”: “Minist serving the king, son serving the father, wife serving the husband, three [Time travel/Rebirth] “Hooking up with the boss with beauty” [Complete + Extra] will rule the whole country, and the three will be in conflict with the whole country. ”【4】 However, the “loyalty and filial piety” advocated by the Legalists is not the goal, but the wrist. As the scholar said, “In general, the kind of filial piety and brotherhood can only be said to be a light penis for the Qin government; the monarchy and the legal system are the main ways of their political work. If you talk about “benevolence and righteousness”, you can see the same level as the “benevolence and righteousness” as Confucianism. ”【5】A step further said that Legalists represented by Korean Feizi advocated moral character such as loyalty and filial piety and were different from Confucianism, and even regarded their values in terms of value, but they still regarded them as something stable and stable. Therefore, the objective response to “filial piety” in the political and social aspects of the Qin Dynasty, or the view of Xiao Qunzhong, can provide us with a kind of borrowing: “Qin certainly did not regard filial piety as the basis and focus of its scheming thinking like Han. As for filial piety as a kind of morality, since moral civilization has its historical continuity and inheritance, according to the small tradition of common people’s behavior, the Qin Dynasty may not have been a little bit despised. ”【6】
It can be seen that in terms of the needs of governance, the rulers need to promote the education of filial piety and brotherhood to gather people’s hearts. But the difference between Confucianism and Legalism lies in the differences in the position and influence of ethics in political strategies, governance concepts, and political practicesBaoqiang. As Miyazaki Ichidae said, “From the content of Shihuang’s teachings on the people’s teachings, it is still a matter of filial piety. In fact, there is no difference between this and the Confucian teachings. As for how to be filial, this is something that cannot be found in Legalism. Under the confrontation between nations, the Legal monarch’s collective power initiative played a great role in defeating the enemy, but this is just a study based on power and does not have the fantasy of life. ”【7】The Legalists’ advocacy of the concept of “loyalty and filial piety” aims to maintain national cohesion; and in Confucian theory, politics is not the Legalists’ governance based on humanitarian benefits and avoids harm, but rather the overall consideration that requires morality and emotion to be taken into account.
In Xihan, which was established in a comprehensive way of reflecting on Qin’s teachings, he conquered the sage by forceSweetheart Baobaobaobaobaobao.com After taking political power, how to consolidate political power and implement long-term governance, and the most urgent political problem after completing rest and rehabilitation in the early years of Han. If it was said that in the early years of Han, “there were other wars, and there was no time to go to order things”, then by the reign of Emperor Wu, the period of enthusiasm for education became an urgent task. Obviously, for Han Confucians, “the country of public security” was far away博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博� The blind tranquility has long lacked social and political problems that are prominent with the development of Han Dynasty’s national strength. In summary, “The ruler does not need to be very active, or says that the Dao does not act recklessly. “Tao” as the order of the universe will naturally adjust society to a suitable state. This ‘anti-normal’ orientation, with the management methods of a large civilized country, is ultimately difficult to integrate “[9]. The old Empress Dowager Huang’s life after the death of the emperor<a The second year of Baocai.com, the first year of Yuanguang, Emperor Hanwu ordered "demolishing Huang Lao, punishing the words of hundreds of schools of thought, and extending the literary and scholars to hundreds of scholars." This book also announced the arrival of a new era. "From then, the country's new-stage policies appeared with stronger and more powerless sentiments; it is difficult for a pious believer to make clear changes in the purpose of the country's aggressive and extensible policy standards. ”【10】
From another aspect, for a country that has been resting and resuscitation for several decades, a rude and not stupid emperor, with a clean and unreasonable political management concept that is fundamental to the rational theory, will inevitably not meet the needs of national development and rulers. The new problems in the new era, “not what the descendants of the Yuan Dynasty’s noble tribe can solve, not what the law officials can solve, nor can they deal with the previous generation of Huang Lao philosophers”【11】. The Confucian elders can just replenish the shortcomings of the old, and the change in political management concepts has become a trend.
2. From “filial piety and brotherhood” as moral ethics to “filial piety and integrity” as talent selection system
From the top-down rulers’ emphasis on “filial piety” to the basis and standard structure, a political system has been formed, from “filial piety and integrity” in Confucianism to “filial piety and integrity” in the country. Previous research and discussions use “individual respect for Confucianism” After summarizing this process,
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