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Wang Chuanshan’s Views on the Lord and Minister in “Introduction to Shangshu” Author: Hu Jinwang (Teacher from Sichuan Siweijia Research Institute at Yibin Academy, Ph.D., Philosophy)
Source: Original “Original Dao”, edited by Chen Ming and Zhu Han, published by Hunan Major Bookstore in November 2019.
【Content Summary】
“Shangshu” is a compilation of ancient Chinese historical and historical works and works recounting modern events in China. Wang Chuanshan furthered a step forward on the basis of the views of the monarch and his subjects in “Shangshu” to extend his own thinking on the relationship between the monarch and his subjects and the relationship between the monarch and his subjects. Chuanyama believes that the system is not necessarily superior to the world system, and the key is that this system should be suitable for the situation at that time. The origin of power lies in virtue and perspective, but he opposed the eradication of the world system and restored the system. Chuanshan opposed the rejuvenation theory and asked to order a practical and feasible system based on actual preparation and has a deep sense of historical development.
The monarch is a two-dimensional ruler and a person who is effective and listen to the words, but the minister’s attitude towards the king cannot be achieved by serving the king with his pride and be aware of the king, but he should serve the king with his pride by his pride. Chuanshan believes that the relationship between the monarch and the subject should be an equal relationship between mutual contract and responsibility. The ministers are not slaves that the monarch can send away wantonly, but are related to the monarch. The virtue of the monarch is a reason why it is difficult to rely on the management of the country at all times, and the setting of the phase is so that the construction of the system is the most reliable guarantee for national management. This is a bias in Chuanshan’s political governance over the virtues of those who rely too much on the governance.
【Keywords】Wang Chuanshan; “Shangshuocai”; Relationship between the monarch and the historical consciousness;
“Shangshuocai” is a compilation of ancient Chinese historical and historical works and ministries recounting modern events. The basic content is a record of the literary rituals of modern emperors and the content of the conversation between the monarch and the ministers. During the process of spreading, “Shangshu” clearly showed traces of future generations’ disguise and introduced the thoughts of future generations, such as the yearning for the Tang and Yu eras, and the ability to make the system superior to the world’s system.
So the discussion on “Shangshu” also includes the discussion on the influencing and value-oriented thinking of later generations. Therefore, the discussion on “Introduction to Shang Books” by the big thinker Wang Chuanshan is also a very important part of the entire Shang Books.
Chuanshan’s political thinking still has certain meanings for contemporary political reality, so it has contemporary value for the discussion of “Shangshu Yinyi”. Of course, this kind of research is undoubtedly interesting for Shangshu. This article is an important research on the views of the monarch and ministers in “Shangshu” based on the summary of the views of the monarch and ministers in “Shangshu”Discuss.
1. The monarch and minister in “Shangshu” record the inheritance of the throne of disagreement. The most famous sage king in later generations was Shun, who gave the government power to Shun by means of pride. Lettering is to choose the ability to inherit the throne, rather than to determine the inheritor by force or blood.
The political and political explanations are stable, and the common people have not encountered difficulties due to the replacement of kings. This is also a major reason why later generations yearn for the Tang and Yu eras.
The Shang Book also has some monarchs who obtained the throne by attacking tyrants and overthrowing their dynasties, such as Shang Tang and King Wu of Zhou. They replaced Jie of Xia and Shang Zhu respectively and won the throne.
Difficult to the methods of allowing control and violent reactions to obtain the throne, “Shangshu” also records a method of inheriting the throne through bloody relations, namely the world system.
The two most powerful tyrants, Jie Xia and King Shang of Shang, both ascended the throne with the method of worldly system. This shows the differences between the authors of “Shangshu” on worldly system and the system of law. However, the method of reversal to obtain the throne must be analyzed in detail and cannot be discussed in general. Therefore, only in terms of the world system and the system of sacrificial system, the author tends to be systemic system.
“Shangshu” not only recorded the method of the monarch’s generation, but also recorded the selection criteria of many ministers. Shun’s assessment method for the ministers was “three tests, three tests, and promotion and demotion”. [1] The rise and fall of the officials of the ministers depend on the advantages and disadvantages of their political performance, and the advantages and disadvantages of political performance were determined through the inspection of guest observation rather than the evil method of the monarch.
The “List of Political Affairs” collection clearly states the criteria for choosing ministers, namely “the rank of the leader” [2], and is a summary and evaluation of the experience of ministers in the Xia, Shang and Zhou dynasties. “In ancient times, the only one who dared to tell the emperor was the queen, and said: “The house is a matter, the house is a pastor, the house is a standard, and the only one is the queen. He is called by the person who uses great virtue. He is the man of the house, and the three houses are unconventional and easy to approach.” [3]
Home means the rule, which means consideration and graphic definition. You must consider appointing his permanent, permanent, and cautious officials. If the standard is “using virtue in the face” and “homeone”, it means that people are judged by their appearance and are only treated with respect rather than being based on morality, the little girl starts to use short videos again. Song Wei asked with concern: Standard, so the monarch would have no ministers to use.
The meaning is that you are important in choosing and ability. Shang Tang clearly put forward the standard of “Three Jun” and pointed out the commentary of Kong Yuda: “Three Jun is the hero of the three virtues of “Hong Fan” that are just one of the three virtues of “Jing, soft, and upright.” [4] In short, the three Jun is the three virtues of “Jing, soft, and straight”.
When it was King Wen of Zhou and ZhouKing Wu proposed “three has a heart to stay” and “three has a heart to be handsome”, and used this to assess all officials and select officials. “Yes, King Wen and King Wu of Yue knew that the three have their own hearts were in love, and they were able to see the three good hearts, so they respected God. … King Wen only defeated the hearts of the house, so he established the regular service of the Shepherds, and was virtuous.” [5]
Shun said to Gao Yao and others: “I am my strong man. I want to be a good person. I want to be able to get along with you, you are wings. I want to spread my strength in all directions, you are doing it. I want to see the images of my predecessors… I want to hear the six laws, five voices, and eight voices. I want to hear the six laws, and five voices. I want to see the eight signs. I want to hear the six laws, and five voices.口,…you listen. I rejected your bi, but you are faceless, and you have a back speech. I will talk about the four borders. “[6]
The monarch is in “the priest of people”, “propagation of power in all directions”, “viewing the images of predecessors”, and “speaking the six laws, five sounds, and eight sounds”, and ministers must “wing”, “being”, “clear” and “listening”, that is, the monarch and ministers must receive common and help from ministers. The monarch and ministers are diligent in political affairs, and the harmony between colleagues is a condition for the political and harmonious people.
The officials should adopt correct opinions and be clear about their responsibilities, otherwise they will be vulnerable. “Shang Shu Yi Ji” says: “If you use your words to express your opinions, you will be able to keep them in your mind at the moment, and you will be able to do so.” [7]
Although Shun emphasized the commonality between ministers and kings, it is still important that single ministers are responsible for the monarch, and it is not a double-oriented interaction. Under the political system of this monarchy, as long as the supervisor and constrain the superiors are superiors, there is no supervisor and constrain the superiors.
Therefore, the position of the minis
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