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“Politics of energy” in the historical context of China
Author: Bai Tongdong, Wang Ying, Shapeide Betanning
Source: Author authorized by Confucian Network, original published by “Oriental Journal” Issue 02, 2019
Time: Confucius was in the 2570th year of Jihai, the ninth day of the month of Jihai
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Bai Tongdong, professor of the Department of Philosophy of the Sudan University;
Wang Ying, professor of the School of Humanities of the Qing Dynasty;
Shapede, professor of the Department of Connecticut History of the American Connecticut;
Bai Tanning, president and professor of the School of Political Science and Public Governance of Shandong University.
“The whole country is public, and the choice of money and ability” so that the investors are in power and the capable are in office, so that politics can benefit everyone in the country. This has always been the Confucian political management idea. It is interesting to note that every time in Chinese history, when we call for “relying on our country” to manage our country, it is not the time when political development is most successful, but rather when the government needs political vitality. This kind of complaint often occurs because various types of incisions are solidified from the statutory layer, which makes the statutory institutions unable to operate. No selection system, whether recommended or tested, will prevent the failure to fairly supply the political system to the corresponding talents due to humanitarian weaknesses. Whenever politics falls into life and lacks life, when politics cannot achieve “the whole country is public”, a new selection system with “choose and ability” as its first aspiration will be born.
Betanning’s book “Politics of Economy” was also produced under a similar scenario. The Oriental one-person-one-vote selection system does not always make choices that are suitable for political cleverness. How to stay in the laboratory for several days and be dragged to this environment, Ye also takes advantage of the rest to allow people with virtue and talent to participate in politics in their suitable positions and make more politically intelligent decisions. This is the problem that Filibuster politics needs to solve. Influenced by this book, from March 16 to 17, 2019, the Harvard Global Institute hosted the seminar on “Comparing ‘Energy Politics’ in Historical Perspectives” in Shanghai, aiming to discuss the specific connotation of “Energy Politics” as political management ideas in the East and East.
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This article excerpts the discussion on the historical context of China in this conference, which are the criticism of Confucian traditions during the pre-Qin period, the transformation of the natural view from Han to Song Dynasty and the relevance of political management ideas. Changes, and the differences between Sun Zhongshan and Mao Zedong on leadership during the years of reaction, show the specific understanding and criticism of political management ideas in the different languages from the pre-Qin period to the modern era. Finally, Bettanning’s response to these three remarks is attached. Content reviewed and revised by the author.
Korean Feizi’s criticism of Confucianism’s valuable politics
Bai Tongdong (provided by the Department of Philosophy in Dadan)
As we all know, Korean Feizi is one of the most powerful critics of Confucianism. In his “Korean Feizi·Five Worms”, Confucianism is listed as the first of the five kinds of harming cultivators. However, even in the era of Korean Feizi, Confucianism has shown diversity. We say that Korean Feizi criticizes ConfucianismBaohao.com, which school of Confucianism is this “Confucianism”? What is revealed in our emphasis is that in comparison with the thinking in “Speech”, “Mencius” and “Xunzi”, Confucianism attacked by Korea Feizi, It is most in line with Mencius’s thoughts.
From the most basic perspective, Korean Feizi can accept a certain kind of good nature. From a general perspective, Korean Feizi actually has the concept of sexual misconduct. In “Korean Fei·Eighths”, when the clan was wise, Korean Feizi pointed out: “When governing the whole country, it must be based on feelings. Those who are sympathetic have good worries, so they can use the penalty; if the penalty is available, the ban can be established and the props are used. “However, we should note that what Korean Feizi said here is “emotion”, that is, the state of human feelings or facts. Mencius, who is so polite and good at speaking, was afraid that he would not deny that in the realm, people had the tendency to seek benefits and avoid harm. But he would say that this is a characteristic shared by humans and birds. The reason why people are human is because they have good natures, or maybe the four ends represented by a jealous heart. Korean Feizi is not concerned about the difference between people in this meaning. However, in terms of benevolence, Korean Feizi also seems to have accepted it. In “Korean Feizi·Five Worms”, he pointed out, “In the autumn of the age of aging, he missed guests Must eat. That is, when people are rich in material things, they can treat strangers well. Therefore, Korean Feizi can accept the saying that nature is good.
We can say that the above concepts of Korean Feizi differ from the discussion of nature good. This is because Mencius’s nature goodness says that in addition to the innate side, there is also an unharmed side. Moreover, Mencius refutes the education after the time of perseverance, that is, it means that perseverance does not automatically bring perseverance or virtue, and is different from the view that Korean Feizi believes that after the abundance is sufficient, people can naturally experience the original kindness.Here we can extend the discussion of Korean Feizi’s criticism of Confucian moral cultivation. He not only believes that Confucian moral education is unreliable, but also believes that what he cultivates is contrary to what the country needs.
Based on this criticism, Korean Fidelity can further demonstrate Confucian morality and people who are not used to govern the country. In “Korean is not a son, the Five Pests”, he said: “When common people interact with each other, they are not rich to benefit each other, and they are not powerful to reciprocate each other, so they seek people who do not deceive. The ancients ruled that they had the strength of others, and they were of a country to pay strictness, so they could control their responsibilities to cultivate the secrets of their wisdom. Even if there were ministers from Tian Chang and Zi Han, they dare not deceive, why should people who do not deceive?” The explanation here is that the reason why morality is considered effective is because there are no wealth and violent people who cannot rush to others to cause trouble through short-term short-term use that is most useful to others, so they have to hope for less useful moral constraints. However, the monarch has the most useful skills, so there is no need to apply morality. Moreover, in a state of affairs, he further pointed out that even if the monarch wants to apply Confucian morality to select wealth, such wealth is too little, and lacks the basic needs of the “tomorrow” in the vast country, filling the political level: “Now there are not many trustworthy people today, but There are hundreds of officials in the territory and must be trustworthy. However, people lack officials, and people lack officials and governing the country are few and chaotic. “
In this, although there is still no name, he can once again treat Mencius or Mencius’ theory as the target of attack. Because in “Mencius: Gongsun Chou”, Mencius clearly said: “Those who use their strength to be benevolent will dominate, and there will be a great power; those who use virtue and nature to be benevolent will be kings, and the king will not wait for big things – the soup is seventy miles, and King Wen is a hundred miles. Those who use their strength to conquer others are not convinced by their hearts彩票线版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版版� Mencius criticized this because the people were not convinced, but were powerless to fight against them; the Korean Non-Scholars said that those who ruled the country should try their best to maintain their strength, rather than complaining about the unconventional way of governing the country with morality. Then the passage quoted later, compared with Confucius, Han Feizi pointed out: “Donald Lu Ai is the lower lord. The king is in the south, and no one in the country dares to be disobedient. Those who are obedient are obedient to the power, and those who are in good faith are willing to be convinced, so Zhongni turned himself into a minister, and Duke Ai believes that he is the king. Zhongni is not obeying his meaning and obeying his power. T
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