requestId:68753bfc1a05c8.75854492.
Three basic themes of Cheng and Zhu’s domineering theory
Author: Dun Yuzu (produced by Hebei University of Philosophy and Social Sciences)
Source: “Social Science War Line” 2024 Issue 4
Abstract: Confucianism in the Song Dynasty was the mainstream of Song Dynasty, and Cheng and Zhu’s science were the mainstream of Confucianism in the Song Dynasty. As an important part of the new Confucianism of the Song Dynasty, Cheng-Zhu’s philosophy and his domineering theory not only laid the theoretical foundation for the later political ideology of Chinese feudal society, but also became the most mature and representative theory of Confucian domineering thought. The basic aspects and themes of Cheng-Zhu’s domineering theory are expressed: First, the metaphysical “nature” theory is used in real politics, and the initiative of “following the laws of nature” is derived; second, the “correcting the king’s heart” is doubled, and the traditional Confucian way of being a sage and outside king was enriched and developed; third, the flag and the flag clearly adhere to the governance concept of “putting meaning first” and “hiding from the common people”, which highlights the common people’s interests in life and suffering. It can be said that Cheng and Zhujing’s cognition is not only a learning of self-cultivation, but also a learning of world governance. It covers multiple thinking dimensions such as tyranny, primitive rule, and common principles, representing the best fit between kingly power and common interests, and is a classical and contemporary form that Confucianism uses in the world. Therefore, the domineering theory of science has the meaning and value of expanding and deepening the research of Song representatives.
Keyword: Cheng and Zhu’s Philosophy; Theme: Keep a positive attitude and shine brightly. Domineering theory; the law of nature; the sage of the inner and outer kings; the common people
“Overwill” is one of the most important political models of traditional Confucianism and the highest goal of Confucian political philosophy and political practice. If it is said that Confucian domineering fantasy developed more and more important directing influence after Qin and Han, then this influence should have been doubled in the Song Dynasty than ever before [①]. This is not only because China’s political situation began a new transformation in the Song Dynasty—the independence of scholars was more prominent than before, and the sudden awakening of the Confucian scholar-official group and its subjective consciousness showed the passion of “governing the whole country with the monarch”. In the field of thinking, the two Song dynasties also became the main historical period of China’s modern thinking and philosophical development. As the most refined and perfect theoretical system in modern China, Cheng and Zhu Confucianism planned to construct a metaphysical set of 大家彩家彩家彩家彩家彩家彩家彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩�
Not only this, in the political thinking of Confucianism in the two Song dynasties, theorists worked very hard to construct domineering theory, and the “symbolism of kings and tyranny” became the focus of people discussing political topics at that time. Cheng and Zhu studied domineering theory, on the one hand, used the metaphysical “nature” theory to politics, and came up with the initiative of “following the laws of nature to govern the country”; on the other hand, it doubled down on the moral character of the monarch, enriching and developing the traditional Confucian way of being a sage and a king outside. It can be said that Cheng and Zhujing’s cognition is not only a learning of self-cultivation, but also a learning of world governance (the value of self-cultivation is also a governance of world governance). It covers multiple thinking dimensions such as tyranny, primitive rule, and common principles, representing the best fit between kingly power and common interests, and is a classical and constitutive form of Confucian political justice. It is precisely based on this understanding that this article proposes that Cheng-Zhu’s domineering theory not only participates in and influences real politics, but also actually participates in the process of Chinese traditional politics, and is one of the main thinking forces to shape China’s traditional political character and face. Therefore, the domineering theory of science has the meaning and value of expanding and deepening the research of Song representatives.
1. “Theory of Heaven”: The metaphysical structure of the domineering thinking of Cheng and Zhu
In modern Chinese political philosophy, how to discover and resolve the real crisis, and then realize the stability of the entire social order and the decline of the management state is the focus of the thinking school. From the pre-Qin period to the Han and Tang dynasties, Confucian political philosophy was importantly integrated with the inner system of the mind and the system of gifts, and formed a unique gift-political philosophy. After the Song Dynasty, the position of literati and literati eventually improved, and the court’s broad trust in dominating the country should be “the greatest thing and the most truth”. In order to establish this set of “the greatest thing and the most truth”, from the two Cheng brothers in the Northern Song Dynasty to Zhu Xi, the philosophical system that ultimately relied on “the most truth and the most truth and the most value-based one, so it is called “Cheng-Zhujing” in history. It is worth mentioning that Cheng and Zhu’s Philosophy are not only keen on discussing abstract theoretical issues such as Taiyang, Yinyang, mind, nature, and mind. In order to emphasize the absolute nature of Confucian ethics, theoretical scholars also base all their academic teachings on the basis of “nature” and structure the political management concept that “reason” is higher than “power” and Tao is higher than politics. As some scholars point out, “The philosophical system of science is not a theoretical structure built by empty space, but a foundation of ideological civilization with Confucian ethical character (inner sage) and political management (outer king); while Confucianism is still trembling. Family thinking is no longer just a traditional ethical politics, but a tree stands on one A philosophical system with a metaphysical foundation. “[②]
In fact, the concept of “nature law” was applied by people in the Song Dynasty and before, but it was not until the Second Cheng and Zhu Xi and other intellectuals that “nature” was raised to the height of “nature”, making “nature law” the focus of philosophy. It can be said that “nature” is used instead of concepts such as “natural” and “the sky does not look like a wandering cat.” Fate” and start from the inside to construct a new form of demonstrating the order of human nature. This isSong represented the mission and contributions of the scholar. For the psychologists, the “nature” beyond nature is not only their academic purpose for constructing the metaphysical system of Confucianism, but also their basis for participating in politics and criticizing the shortcomings of real society.
As mentioned above, in the face of the various political crises that emerged within the Northern Song Dynasty, how to solve the metaphysical fundamental problem of political worship becomes a scientific task for theorists. The two Chengs specifically emphasize that “the law of nature” as the supreme guiding principle is the cornerstone of political ethics. According to Cheng Jun’s words: “Although I have learned something, the word “nature and principle” is posted by my own body.”[③]彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩In this way, from metaphysical perspective to the physical world, whether it is the natural principle of the material world, or the human ethics of father, son, monarch and minister, are all real reflections of the essence of the nature of the human world in the human world. As the saying goes, “Everything is just a natural principle[⑤] ” and also said: “The theorem of father, son, monarch and minister is nothing to escape from the six worlds”[⑥]. Therefore, it can be seen that in the thinking system established by the two Chengs, “nature law” is the “original” and “dividing difference” is the “use”, and “reason one part different” has become the thinking condition for the development of its political ethics, and it is also the ultimate basis for politics to conform to legal principles. It is not for existence or destruction. It not only maintains its own leisure, but also establishes an absolute real position against the life and death of the political power. Of course, Er Cheng believed that the absolute opposite of “reason” was not unspeakable. In Er Cheng’s view, this transcendent “reason” as the understanding principle of the natural structure of the universe was pulled back to the actual lif TC: