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Public and Traditional Chinese Political Civilization
Author: Luo Rongwei (Student of the School of International Relations of the Chinese National Academy of Nationalities)
Source: Author Author Authorized by Confucian Network
Time: Confucius was the 6th day of the sixth month of the 19th century in the 2569th year of the 19th year
Jesus 2018 JulyBaobao WebsiteMonth 18
The word “public” has its main meaning in the political civilization of traditional China. It itself includes a very rich and diverse concrete meaning in the different contexts. Some scholars have pointed out that “the word “public” existsBao HaimeiIn a very multi-faceted verbal group and concept group, we can analyze and distinguish the three differences between the public and the public, which are the common moral sensibility, the public connotation of public consultation, and the public that expresses the public sentiment of the group.” There is no doubt that because the word “public” is highly active in the political, energy and civilization world of predecessors, the various reproductive and confusing aspects it encompasses have become an indispensable department for traditional Chinese political civilization.
However, does the public have many years of influence on the emotions and energy world of predecessors? We can start from late December of the Yuan Dynasty, when the temperature had just snowed, and the temperature had dropped below zero. The pink wall civilization came to the body. In the Tang and Song dynasties, the powder wall was originally a “more widely used method of publicizing laws. Its content covers many aspects of the social and political economic career at that time, and became a government order of the court and the office. The main loads in the Song Dynasty still formed a complete set of inspection and management systems for powder walls, including writing, viewing and verification of powder walls. By the Yuan Dynasty, the social effectiveness of powder walls had far surpassed this line, especially becoming the main field of social “public discussion”. If any scholar points out, “the common scholars of the Yuan Dynasty People and life also have sufficient application of powder walls to express political views, promote Confucianism and religious thinking, and spread civilization knowledge. The vitality of powder walls in the Yuan Dynasty became one of the main manifestations of the social development vitality of the Yuan Dynasty. For example, in “Nancun Farming Records” at the end of the Yuan Dynasty, Tao Zongyan recorded “The Pendant Four Yuans” written by an unknown person on the wall of Pingjiang Station. “The four lists of the Yuan Dynasty are on this day, and the public statement is difficult to escape in the next year. Kong ordered the prefect to raise three feet, but did not see the Yuan Rong using the six turtles. How could Yuan Zhu die like Qiya? Just fight for justice is like Zi’s power. There are many people in the world who are stolen, and the yellow cockroaches are handsome and fashionable.” Yuan Zhu, Qiya, Jingzheng, and Ziwei are respectively the Yuan Dynasty Wang Zongzhe, Tai Buhua, Li Qi, and Li FuBaoqiang.com recommendation font numbers are also the ones that were guarding the side at that time. The senior officials of Baocai.com, and in the late Yuan Dynasty, their destiny was different, some died for their lives, while others lost their lives. The author of Poetry developed from Confucian ethics and commented on the four people’s name decisions in the survival of the dead. The Poetry writer was particularly concerned about the issue of the Four Yuans during the dynasty and wrote them on others in a special way. The traffic-heavy station is obviously not just expressing its personal opinions, but hoping to use itself to trigger “publicity”. Tao Zongjun recorded this poem, which means to reiterate this “publicity”. This not only reflects that people are concerned about political issues such as the names of famous figures, but also reflects the greatness and terrifying power of public opinion. It can also be seen that Pink Wall has also exposed a very small impact on promoting the public opinion.
For example Baoqing If we trace back to the emergence of “public” in historical records, it is not difficult to find that there is a shadow of “public” in Taishigong’s “History Records: Zhou Benqi”. The allusion that “prevents people’s mouths are more important than rivers” is well known to the people. The important content is to say that King Zhou was abused by politics and led to the resentment of the common people. He summoned the Duke to come to the Duke to listen to the public opinion and implement tyranny. The King not only did not listen, but instead supervised the argument and implemented the pressure of the town, which eventually led to “national violence”. Previously, the big man Rui Liangfu also told King Zhou not to use the “profit” of the Yigong, “every man is proprietorous, and he is a slander. href=”https://twlovecandy520.org/”>Baobao.com‘s plot, and the king will follow it, and it will be delicious. If the Lord of Glory is used, Zhou will definitely be defeated” (“Mandarin·Zhou 4”). Because “Historical RecordsBreeding Software” The important reference to “Mandarin”, so a scholar has made a test in the order of the two events (records) (“Rui Liangfu’s Proposition of Rong Yi Gong” was the first, “Zhao Gong Gong Wang Mi” This confession was precisely because of the series of abuses such as King “profits” (on the one hand, the benefits of the original vassals shared by the monarchs of various levels were inherited from the royal family, and on the other hand, the severance of the people and slaves) led to the resentment of the people in the country and the public, and finally caused strong rebellion from the people – the violent people and the expulsion of the king, and the King of Zhou 官网“The invisible or even pressure-controlled public opinion is exactly the “fatal straw that suppresses the deadly guards”. From this point of view, the disclosure here is exactly the third level of “public politics” defined by Teacher Ren: it refers to peopleA kind of discussion formed by them is the social discussion and approachable relationship. In viewing Chinese history, whether in the literature and speeches from Qin and Han, or in the specific historical system and affairs, we can see that this kind of “discussion” in the broad-minded verse is naturally embedded in history. With its evolution, it has formed the main component of traditional Chinese political civilization, and sometimes even directly affects the historical process, such as observation, evaluation and discussion of Wei and Qing dynasties, etc.
As of the Tang Dynasty, some scholars believed: “With the phenomenon of Qing dynasty in the Wei Dynasty, the industry in the Southern Dynasties had declined, and the argument that one is no longer an interesting historical phenomenon. At that time, the word Qing dynasty in classics was not as good as the word of public opinion or publication of a new word. The application change of this kind of political concept reflects the information of political civilization that was the change of the nature of the argument and the value selection of the word of speech at that time.” During this period, the attention of the scholar and the doctor shifted to the influence and influence of the views and opinions on actual politics. The differences with the “clear agreement” were divided, and the public opinion and public opinion of the scholars focused more on opinions and attitudes on political affairs. Through abstract principles, the establishment of political meaning was achieved, which made it politically have a fairly efficient concept of correctness, and developed into a universal political concept in the Song Dynasty, affecting the political thinking of scholars.
Teacher Ren Yun pointed out that from the perspective of the late age, especially the political civilization of the Song Dynasty, the rise of public opinion did not open up the specific atmosphere of this period. On the one hand, the scale of martial arts established by the Song Dynasty prompted the Supreme Sectarians to attach great importance to seeking political management concepts from Confucianism, and at the same time, they formed a more enlightened political style. It is like a common understanding between the monarch and ministers of the country’s “most matters and principles”, and it also reveals the positive consciousness of the ruling group of the Song Dynasty seeking political justice. In fact, Chen Jubai in the Song Dynasty did not quite meet the standards of Song Wei. The structure of New Confucianism occurs precisely when this kind of political spirit is inferior. Under the stimulation of the power, the era of the Song people’s good arguments also grew from the political attitude that the upper-level rulers were more enlightened. On the other hand, the scholar-official level is inspired by this to h