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The novel “Destiny of Heaven-Reaction” of Pre-Qin Confucianism
Author: Cui Haidong
Source: Author Authorized Confucian Network Published
href=”https://twsweetdiary.com/sweetdating520/”>平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台� This statement believes that if the old regime is destined to destiny (common), the new elite group has the power to represent the people who take it by force, value the destiny, and establish a new policy. This means that it will eventually become an incubator for a new abusive politics, and its practical exercises Chinese politics are addicted to the trap of governance.
It’s like I’ve never talked about love, I won’t coax people, nor am I considerate.
Keywords:Confucianism; destiny; reaction; public power; conformity to the law
From Mencius, the first discovery that “the whole country has been born for a long time, and one governance is in harmony” (“Mencius, Teng Wengong II”), our country has been obsessed with the “snapping trap” (“Doctor of the Mean”) for thousands of years, and cannot extricate itself. I believe that in the theoretical perspective, it started in the Yin and Zhou dynasties and completed in Mencius and the Yishu, which was interpreted in accordance with the laws of the emergence and transformation of political power in accordance with the laws of law – “Destiny – Reaction” is the main reason [①]. This article will assess its structure and reflect on and review its shortcomings.
1. The “Divine Metaphor” said in the Yin and Zhou
If you trace the source, the “destiny of heaven – reactionary words” came from the “Divine Metaphor” of the Yin and Zhou . “God’s metaphor” makes the upper god focus, and it covers the generation and operation of political power, forming a system of interpretation such as “God’s Givea-World Era” that conforms to the law. This supreme god was called “emperor” in the Yin people, and the Zhou people called “heaven”. This god was called “emperor” in the Yin and Shang dynasties, and the Western Zhou dynasties said “destiny of heaven”. In comparison, the Yin people believed that they were descendants of the emperor’s legitimate sect, while the Zhou people believed that they were the chosen or representatives of the heavens.
First, the “Emperor Order” of the Shang Dynasty. The people of the Yin Dynasty believed that the Supreme God, God, had absolute effectiveness, could dominate the natural atmosphere and the blessings between human beings[1]580, and adopted the method of “order” to be fully realized in the world. For example, they prayed in the divine world that “the Emperor ordered the rain to be full (year)”[1]562, and the “Speech” interpreted the meaning of “order” as “distribution”[2]187. Therefore, the Yin people formed the Supreme God’s personalized “order”. Show nowPolitically, the Yin people believed that all rights of the world belonged to the Supreme God who created it, the latter being the source and possessor of all rights of man, and all rights of the Supreme God on man is realized through his descendants, which is the direct rule of the Yin people himself. Therefore, they called “the emperor established a son to give birth to Shang” (“Pen Fu·Shang Ke·Chang Fa”), which is said that the ancestors of the Shang clan came directly from the son of God; they also called “The mysterious bird of heaven descended and gave birth to Shang” (“Pen Fu·Shang Ke·Cheng Fa”), which is believed that their ancestor Qi was born by his mother swallowing the egg of the fairy bird. All this kind of sayings is actually the Yin people who are overthrowing the name of the son of heaven, and possessing all rights of the world to the whole country. This is our country’s first interpretation system regarding the compliance of governmental rights with legal principles.
Secondly, the Western Zhou Dynasty said. After “King Wu defeated the sacrificial order”, the Zhou people reformed the “Imperial Order” as “Destiny”, which was used to explain the demise of the Shang Dynasty and the establishment of the Western Zhou Dynasty.
From the Western Zhou Dynasty to the Warring States, this “destiny” has evolved and contains two meanings. Those who inherited the destiny have also landed on two levels. The first meaning of destiny is the divine parable of the supreme God. After Zhou defeated the Yin Dynasty, he began to use the emperors of the Yin people. For example, “Penyi·Daya·Life” says “Ludi Wu Minxin”. This is the Zhou people simulated merchants and created myths. They believed that their ancestor Hou Ji was born by his mother Jiang Yan stepping on the footprints left by the Emperor of Heaven. However, this statement was too obvious, so the Zhou people reformed the old model “Heaven” into a new supreme god to replace the “Emperor”[1]562, and replaced the “order” with “destiny”. “Speech” explains “destiny” as “the envoy, from the mouth to the order” [2]32. Judging from the shape of the character, “fate” is actually the word “rein” [3]. The Zhou people thus formed the new metaphor of “Destiny” and officially replaced the “Emperor Order”.
Compared with the color of the “Imperial Order”, the Zhou people greatly reduced the effectiveness of “destiny” but only used it specifically to illustrate the necessity of the transfer of political power. This is included in the Five Systems, as “Shangshu·Big” says: “The sky is gone to King Ning, and I am amazed my small country. King Ning only uses divine power, and will be punished by the enemy. Tomorrow, his appearance is easy to approach, and he will only use divine power. He shouts! The sky is afraid, and I will be able to do my best.” King Ning is King Wen. In “Pen Shu”, there is “I am a man from the sky, and I am a man of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name of the name In “Zuo Ji”, there is “the destiny of heaven has not been changed” (“Zuo Ji·The Third Year of Xuan Gong”), and in “Guo Ji”, there is “The life and death of the country is the destiny of heaven” (“Chinese Language·The Sixth”).
The reality of “Destiny” is that all rights of the Supreme God to the whole country are realized by his choice of civilians (representatives) – the Zhou tribe. Therefore, “destiny”From the day of birth, it formed the first level of landing, that is, from the God of Personality to the King of Humanity. Compared with the Yin people’s reliance on the emperor’s orders, the Zhou people were in line with the law because they tried to defeat the end of Yin’s throne, that is, the destiny they received was full of anxiety and anxiety. For example, “The Heaven’s Difficult Competence is Difficult, and it is his destiny,” “The Prince Wen” “When waiting for Zhou, the destiny of heaven is not constant” and so on, the teacher Xu Yao called it “worrying about the mind” [4]18. The Zhou people reflected on a new political power that conforms to the law. That i
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