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Remarks on the Political Philosophy of “Shangshu Hong Fan” and its Commentary in Han and Song Dynasty

Author: Ding Sixin

Source: “Guangxi Major Research (Philosophy and Social Science Edition)” 2015 Issue 2

Time: Confucius was in the 2569th year of the 24th day of the mid-spring of Wuxu

Xinwei

           Jesus April 9, 2018

 

【Abstract】

 

“Shangshu·Hong Fan” is a very important political philosophy literature. It includes six key points of thinking: (1) “Hong Fan Jiuyi” is the most basic method of the king’s management of the country, and the difference in nature is huge and the “reflection statement” at the beginning of the Zhou Dynasty; (2) “number” is a philosophical concept, and the orders of “first first”, “second five” and “second nine” correspond to the origin, middle and goal; (3) It includes the five-yuan relationship The germination of sexual thinking is expressed in the other eight elixirs except the “Emperor” elixirs; (4) The king should establish the “middle way” and use it to exert political power; (5) The king has sacred nature, and its virtue can be felt by the divine “Heaven” and displayed through the “Suzhou Zheng”; (6) A system of “career world” is constructed from a political perspective. The Han Dynasty’s “Hong Fan” study was based on the perspective of the feelings of heaven and man. The “Hong Fan” was a powerful study of the Five Elements Disasters. Xiahou Shichang’s “Hong Fan Five Elements” and Liu Xiang and Liu Xin’s related explanations were the most important, and it had a profound impact on later generations. The Song Dynasty’s “Shangshu” is represented by Wang Anshi and Zhu Xi. Wang emphasized the focus of the “five elements” and regarded it as the focus of the nine stalks. Zhu Xi emphasized the most important “imperial” slander, which is the most extreme standard that the king can imitate by rectifying his body and standing upright.” This criticized the explanation of “the big one”.

 

【Keyword】

 

“Hong Fan”; Five Elements; Huang Wang; Political Philosophy; “Five Elements Records”; Wang Anshi; Zhu Xi;

1. Introduction

“Shang Shu·Hong Fan” is a very important article, and some key points of thinking in late Chinese political philosophy are included in it. The so-called “Hong Fan”, “Erya·王牌” says: “Hong is the big one”; “Fan is the law”; “Fa is the law”. “Shangshu Dazhi” says: “The “Dong Fan” can be viewed.”[1] “Law” means “regulation and rules” (not the meaning of “legal and decree” in the current language). History: Zhou Ben”The King of Wu is also ugly, so I asked about the way of heaven.” Sima used the word “the way of heaven” to determine the sacredness, continuity and responsiveness of “Hong Fan Jiuyan”. In short, Hong Fan concentratedly expresses the basic concepts and thoughts of how the king manages the nation. However, since Liu Lu published the article “Hong Fan’s Commentary” in Volume 25, No. 2 of “Oriental Chronicles” in 1928, he said that he was a work in the late season of the war, [2] the attitude of the academic world has changed drastically, and the writing era of “Hong Fan” has encountered durable and serious doubts. In other words, whether it can represent the political philosophy of the early Zhou Dynasty has become a serious problem in the history of modern Chinese academics: learners often stand firm and dare not dig deep into their thinking; or perhaps they may not dare to push it to the early Zhou Dynasty, or they may only make a very hasty and simple statement. [3]

 

  

 

Now it seems that Liu Li’s “Hong Fan Shu” is a work full of doubts about the ancient pride. It was written under the scene of doubts about the ancient atmosphere, and he was only over 20 years old at that time. Of course, the author said this, not to deny Liu Wen’s academic historical value. From a general perspective, Liu Wen’s academic historical value lies in the fact that he used the skeptical thoughts at that time to provoke the disputes and controversy in the era of “Hong Fan” that lasted for 80 or 90 years. However, from the perspective of truth-seeking, his conclusions are wrong, and the evidence is also very short and very light. As Xu Xieguan, Liu Qiyan and other teachers criticized, almost none of Liu’s relevant evidence is valid. In the past twenty or thirty years, more and more scholars in China (such as Li Xueqin and Qiu Xigui) have recognized that “Hong Fan” is the traditional view of Zhou Chu’s works, and the number of new certificates for supply is also increasing. On this aspect, you can refer to my work “Authors and Works Evaluation and New Certificates of “Shangshu·Hong Fan” in the past ninety years”. In short, based on the current test, we can completely determine that “Hong Fan” is the view of Zhou’s works, and “Preface” and other works that use “Hong Fan” as Ji Zi can also be established.

 

The contemporary study of “Hong Fan” is important in two aspects. One is the study of academic history, among which the examinations in the writing era are the most eye-catching; the other is that after the introduction of the large academic system in the East into China, people have published many research articles from few subjects. However, there has beenFrom the perspective of the academic results, although the discussion papers related to the “Shangshu” are very rich, it is still rare to study this thought from the perspective of philosophy, especially from the perspective of political philosophy. Moreover, due to the problems of touch and literature training, understanding and understanding and explanation, there are many places for these published related articles that are worthy of negotiation. Based on these reasons, this article is still necessary to deeply study the political philosophy of this major article from the beginning.

 

2. The key points of thinking in political philosophy in “Hong Fan”

 

The key points of thinking in political philosophy in “Shang Shu·Hong Fan” can be summarized into the following six aspects.

 

First, Hong Fan Jiuyan is the most basic method of the king’s management of the country. In terms of meaning, this includes three points: one is that they belong to the “way of heaven”, which is given by heaven, not by man; the other is that they themselves are symbols of the king’s destiny, which is not only a direct determination of the king’s right in accordance with the laws, but also a direct reward for the holy merit (“Yu Ping Water and Earth” – “Shang Shu·压·压” – “Shang Shu·压”” “Jiu Zheng”); thirdly, the establishment of the order of the world’s peacefulness (“Yi Lun You Yan”) is the goal of the Jiu Yan, and of course it can also be said that Hong Fan and Jiu Yan represent the order of the world. In terms of Yu, its components were from ministers to kings, and its achievements were from “to govern water and soil” to “to control the world”. During this process, “Tianxi Yu Hongfan Jiuyan” expressed the determination of the Great Yu’s appointment as king and the beginning of peaceful rule of the whole country. What is worth noting is that the connotation of “Hong Fan Jiuyan” and the reaction are not very grand. The reactions filled with the chapters of “Zhou Book” are to demonstrate the justice of the Zhou revolution, and to inform the King of Time and the King of Later generations to always be highly vigilant, avoid being rebelled by alien races, and thus achieve the goal of “longing life” of the Zhou Dynasty. In short, the reaction was said to be for the Zhou people’s power and authority, that is, how long the family had publicly owned the political goals of the whole country. Of course, there are also very positive reasons for thinking in the responses of the Zhou people’s propaganda, which is the concept of “respecting virtue and protecting life” and “respecting virtue and protecting people’s attention”. These aggressive reasons have allowed the highest political subject to face the “destiny” and “national people” from its internal structure and its stance, and thus assumed the grand political responsibility of peaceful governance of the whole country.

 

Second, “Shangshu Hong Fan” undoubtedly has the characteristics of “number of words” in its description, but the more important thing is that it applies “number of philosophical concepts” as a philosophical concept, and directly expresses a philosophical thinking in this article. At first, the author has a clear sense of order and counts, and takes the nine sills from “Five Elements” to “The five blessings and six extremes are added to t