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[Ding Ding] Confucius’ “Big Unique” Thoughts and His Serious Implications for the Construction and Development of the Chinese People’s Ethnic Group
Author: Ding Ding (Special Expert at Confucius Institute, Nishan Scholar in Jining City, and Shandong Teachers’ College)
Source: “The First East Asia Confucianism Weihai Forum—Confucianism and East Asia Civilization Academic Seminar”
Abstract:“Big UniqueIntegration software” thinking is to advocate the idea of guiding, optimizing and valuing national unity. The “big unity” idea in Chinese traditional civilization can be traced back to Confucius, the founder of the Confucian school. Confucius’ “big sect” concept has the main historical meaning for China to develop into a unified multi-ethnic country, and is the structure of the Chinese nation #marriage first and fall in love later, warm and depressedBaoqing.comThe cool little sweet article has laid the foundation for the development of the development of the cool little sweet article, so that the brothers and ethnic groups in China can slowly condense into a “secure ethnic group body” in the “large-uniform” thinking basis, and then form a “self-conscious ethnic group body”–“Chinese ethnic group”.
Keywords: Confucius “Big One” Chinese people;
Confucius is the most thoughtful and teaching master in modern China, and the founder of the Confucian school. In Chinese history, Confucius was a great figure who inherited the past and began to move forward. With his thoughts and learning that shines with humanistic energy, his broad benevolence summary 2: energy and high-priced personality have had a serious impact on the development and trend of China’s historical civilization. It is particularly worth mentioning that his “big unity” thinking laid the main theoretical foundation for the formation and development of the Chinese nation and has the main historical meaning.
The “big unity” thinking is to advocate, emphasize and value national unity. “Big One” thinking has a serious and profound impact on the development process of our country’s history. The reason why our country has repeatedly broken down politically for thousands of years has finally become “long separation and unity” and will always rebuild a politically unified country. The basis of its civilization is the “big unity” concept advocated by the Confucian school represented by Confucius. China’s history is the history of many ethnic groups. Under the influence of the coming of the ethnic group and the integration of ethnic groups, the Chinese civilization, led by Confucianism, has also won the recognition of a few ethnic groups in the border, becoming a cooperative civilization of all ethnic groups in our country, and making the Chinese ethnic group a “self-conscious social entity” recognized by all ethnic groups in our country. The “big single” thinking has always been a grand effect in the process of the formation and development of the Chinese nation, and eventually became the Chinese nation.The pillar of energy.
1. Confucius’ “big unity” thinking
China’s traditional civilization seeks “big unity” value is the solid foundation for laying the foundation for the foundation and strengthening national unity. As early as the Western Zhou Dynasty, with the implementation of the Zhou Dynasty’s feudal system in Guangdi, with the strengthening and strengthening of the Zhou Dynasty’s rule, and with the popularization and implementation of the Zhou Dynasty’s tribute, the cohesion of the Chinese and Xia people continued to increase, so it initially formed a “big unity” concept with an early state. “Pen Shu·Xiao Ya·Beishan” says: Baozhuang.com “Under the sky, it is difficult to do the king’s land; the earth is difficult to do the king’s ministers.” These poems express this “big unity” thinking and asking for the value orientation of downgrading the state.
By age, the Zhou Dynasty’s rule was increasingly dominant, and the various marquis’ powers were greatly overcome, gradually surpassing the authority of the Zhou king and forming a great struggle. The tribute civilization founded by the Western Zhou Dynasty was subject to the most basic impact. The political format of “Quanluo’s defeat from the emperor” has been collapsed. During the Western Zhou Dynasty, the political “uniform” format, which was based on the power of the Zhou emperor, was gradually replaced by the political format of “Quanluo’s defeat from the emperor” and “supporting the country to rule”. The whole country lacked a political order that conforms to the laws and regulations, and entered a world where the war was dominated and the war was still still. In this regard, Confucius hoped that the Chinese and Xia people would realize political unity from the beginning and establish a political order that conforms to the tribute system. Based on their yearning and desire for this political management concept, it formed Confucius’ “big unity” concept.
In terms of existing literature, the concept of “big zodiac” may be first seen in “The Ram of the Year”. Under the “Year of King’s First Month” in “Year of the First Year of the King”, “Gongyang Biography” says: “What do you mean by the First Month of the King? It is a great lunar month.” Although the concept of “Year of the King” was not first proposed by Confucius, it was not original by Confucius, but was compiled and summarized by Confucius when he later learned the “Year of the King’s First Month” written and taught by Confucius. But in fact, the concept of “big unity” has been embraced in many of Confucius’s commentaries. The above is based on the relevant documents and the detailed explanation is as follows:
(I) Confucius talked about “In the “Greetings: Gifts” chapter “With allIntegrity The yearning and description of the “universal” society of “national public” in which the country is one, reflects the basis of Confucius’ “big unity”.
Confucius described in the “Travels·Travels” chapter The beautiful blue picture of the “big and co-same” society is:
The whole country is public. Choose and abilities, and teach and cultivate good faith. Old friends do not treat their own relatives alone, do not give their sons alone, so that the elderly have something to do, the young have something to grow up, and the widows have something to grow up, and those who are lonely and lonely have something to grow up. Men have something to do, and women have something to gain. They are not allowed to leave their own affairs. They are not allowed to do anything to themselves. Therefore, they are closed. It is not happy, and it is a mess without doing anything, so it is a big deal for foreigners to stay away from each other.
Such a wonderful “simultaneous” society can only be realized in a unified social environment. In other words, Confucius’ yearning for a “simultaneous” society actually reflects Confucius’ political management concept of “simultaneous”.
In addition, Confucius in The chapter “Tender” also focuses on the idea of ”the whole country is one”. He said: “Therefore, the sage is able to regard the whole country as one, and regard China as one person, which is not the intention. It must know its situation, understand its meaning, understand its benefits, and achieve its troubles, and then be able to do it.” Confucius wrote a commentary: “The sage is able to regard the whole country as one, and regard China as one person. This is what Confucius said that the sage can regard the whole country as one, and the whole country as one person. Question Taiwan Baozhuang NetworkWhat it can do is not the meaning. …The reason why it can be achieved is not to judge the mind by judging the mind. “Of course, Confucius believed that only saints had the noble state of thinking that “the whole country is one”. Confucius’ emphasis on the social fantasy of “the whole country is one” is actually the advocacy and pursuit of the political management concept of “the whole country is one”.
(II) Confucius’ thinking on “respecting the king” actually also actually realized his “respecting the king”. “Treasures·Fang Ji” read: “Zi said: ‘There is no two days in heaven, no two kings in earth, no two masters in family, no two superiors in respect, indicating that people have different kings and ministers. ’” “Traditional Notes: Zeng Zi’s Questions” also read: “Confucius said: ‘There is no two days in heaven, no two kings in earth, no two kings in suburbs, no two superiors in respect. ’” These two paragraphs are generally in emphasizing the supreme position of “king” (emperor), and in
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