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The end of the “Five Virtues”
——Also discussing the evolution of traditional political civilization since the Song Dynasty
Author: Liu Pujiang (Administrative from the Central Committee of the Research on Modern History in Beijing)
Source: “Chinese Social Sciences” Issue 2, 2006
Time: Confucius was the tenth day of the first lunar month of Wuxu
Wuzi
Jesus February 25, 2018
Abstract:From the Qin and Han dynasties to the Song and Jin dynasties, the Five Destinies have always been the basic theoretical framework for the dynasties to comply with the laws of their political power. “Therefore, since Qin promoted the Five Victories, and was named after the virtue of water. Since the beginning of Han, some people have never started, and this is not said.” ① But after the Song and Jin dynasties, the Five Tragedies that had been in existence for more than a thousand years were finally expelled from the mainstream of Confucian political civilization and became stolen. How did this change happen? Liu Resurrection has given this a preliminary explanation. ② In fact, the end of the Five Disciples is not an isolated phenomenon. If it is placed under the scene of a series of major changes that are not so eye-catching but thought-provoking changes that occur in China’s traditional political civilization since the Song Dynasty, it may have a double-overview of this seemingly unsolvable problem, and at the same time, it can also grasp the major trend of thinking history in the Song, Yuan, Ming and Qing dynasties.
Keywords:Song Dynasty; The Five Virtues finally said; Orthodox view; Political civilization; Verse; Feudalism; Transcendence; 1. The Song Confucianism’s interpretation of the Five Virtues
In the pre-Song era when the Five Virtues finally said that the style was popular in the world, there was almost no doubt that anyone had raised about it. ③The Song Confucian’s reaction to the Five Dynasties began with the European and Yang practice. Under the influence of the contemporary thoughts of the revival of Confucianism in the middle of the Northern Song Dynasty, the ruling distinction initiated by the European and Yang cultivation caused the political theory of the five virtues to be transferred to the political theory of the past. The “Original Proverbs” written by Euroyang Xiu in his early years called the “unrealistic statement” and “ignorant statement”. However, in the “Orthodox Discussion” revised in his later years, he made a positive criticism of it: “Since ancient times, the king must have great virtues to be destined by heaven, or his achievements have been approached in life, or have been refined in many lifetimes to become a king’s career, is it partially known as a virtue? …The five elements of the power have a rest king, one for the other to decline, and the other for this victory, which is a matter of becoming an official and an expert. And the emperor must ride the five powers, which is a false statement.” ④ Liu HuiStudent Professor pointed out that “the “Revised by Europe and the United States” theory declares the end of the political theory of the five virtues’ transfer.” ⑤ So what we need to ask is how the European and Yang practices finally explained how to eliminate the five virtues from a theoretical perspective?
“Orthodox Discourse” is called “ancient and modern year-end text” by the teacher of the Emperor, and ⑥ Its year-end creative cultivation in the theory of orthodox theory is “definite”. The second chapter of “The Proverbs of the Orthodox Sect” says: “All those who are righteous want to inherit each other but not be bound by them. When they are distracted and not possessed, they will continue to be obscene and falsely, so they are not prosperous because of their controversy. If they are in the right state of the whole country and are in one, they will be correct.” If they are not suitable for this regular state standard, they will be placed outside the regular state dynasty, which is said to be “the regular state is sometimes decisive.” It is absolutely said that the foundation of the five virtues has been established from the most basic basis. The Five Deeds of the Junyan said that the tree is based on the worship of the universe system 2: The basic concept is to replace the five elements, and the inheritance is not absolute. The later founding of Liu Xin was nothing more than a rescue solution to the destruction of the Democratic League. Emperor Taizong of Song Dynasty accepted “This child!” The king’s head was helpless, “Then go back. In the ninth year of Xiaoping Xingguo (984), the civilian Zhao said that he inherited the Tang Dynasty’s deeds as Jinde. The objection raised by the officials of the court was: “The five dynasties were all received, and they were of the same quality and literature, and they could not be published. Can you surpass the surname and last for a hundred years? “⑦ The Ming people pointed out the destruction of the five movements, saying that “the world does not govern and the movement will never stop… If the movement of the five elements does not continue for a breath, the way of heaven will be damaged.”⑧ Therefore, the master of the five彩彩彩彩月月月月月月月月月月月月月月月月月月月月月月月月月月月月月月月月月月月月月月月月月月月月月月月月月月月月月月月月月月月月月月月月月月月月月月月月月</ Theoretical system.
Some people have conducted a lot of discussions about the meaning of the Song Dynasty’s regularity in history. In my opinion, the biggest gain of this discussion is that it transformed the change of dynasty from the political myth of “being in heaven” to the political ethics of “being righteous in the whole country”, which is a serious advancement in the historical concept of Song Dynasty. The Five Traditional The sect says that the rightness and non-human political power are presumed by the method of numerology, “to follow the way of heaven to interrupt human affairs.” ⑨ In order to observe the continuous nature of the whole moral system, we rarely consider the right and wrong problems of “status” from the perspective of morality. The sectarian distinction between the Song Confucianism and the previous generations has a very big difference, that is, in addition to the unified political conditions, we especially emphasize moral recognition.The famous monk Qi Song once expressed his destiny in this way: “The Tai Ou says: ‘The heavenly sees itself easily, and the heavenly hears itself easily.’ This is why today’s destiny. It is different from later generations who recommend the picture of Fu Rui, saying that it is obtained by obtaining its destiny; the five elements are in harmony, saying that it is obtained by obtaining its virtue. The five powers are almost sturdy, and Fu Rui is almost magical…” ⑩ Qi Song’s destiny convexly shows strong moral requests, and points his criticism spear directly to the five virtues and finally says it.
It can be confirmed that the grand impact brought by this value orientation is one of the main reasons for the final demise of the Five Races. However, the Song Confucians’ correct concept of respecting morality and purpose was to understand the invasion of the world and people’s hearts until the Ming and Qing dynasties. During the heyday of the Five Dynasties, politicians emphasized that the whole country was righteous (this “right” does not refer to the rightness of the wrist, but the rightness of the road), that is, they value the legal source of political power, so “either the blood of the previous generation is righteous, or the old places of the previous generation are righteous, or the inheritance of the future generations are righteous.” (11) The struggle between the Germans in the past is generally based on the inheritance of political power, and it is the main issue of the arrival of political power. After the moral purge of the Song Dynasty, politicians in the Ming and Qing dynasties emphasized that they had the power of the whole country, that is, they value whether the skills of obtaining political power can be justified, and they do not care much about whether this political power can come directly from a certain regular dynasty. After Zhu Yuanzhang claimed that Emperor had established the country, he always emphasized that his country was not taken from the hands of the Yuan Dynasty, but from the hands of heroes. He once told the court officials this way: “(At the end of the Yuan Dynasty), the heroes competed, and the prefectures and counties. I had no choice but to raise an army to complete my own goals. When the army was growing, I went east to fight and attacked the west, cut off the canal leader, and opened up the border. At that time, the whole country was no longer in the Yuan family… I took the whole country in the hands of the h