requestId:684c3e16e79923.25745155.
Original title: “The Revelation of the Order of the Age of the World”
Author: Wang Qingxin
Source: Author Authorized by Confucian Network Published
“International Political Science” Issue 1, 2011
Time: Confucius was in the 2570th year of the fourth month of the Gengzi Renyin
� This article discusses this process and the mechanism behind it. It is believed that the order of the Chinese world in the age period is based on the civilized value system of Zhou Rong’s ethics system. Although Zhou Rong’s international ethics system declines with the increase of national strength, it still preserves a considerable level of content and sets up competition between the country and regulates the country. The history of international relations during age can provide precious experience and teaching for the stability of the current international order.
Keywords:Elder period, the order of the Chinese and Xia, the international society, civilization confrontation
Author introduction:Wang Qingxin, taught by the Qing Dynasty School of Public Governance.
In the end of the Western Zhou Dynasty, the Zhou emperor’s style of destruction caused the stability of the Chinese and Xia national order with the Chinese and Xia civilization as the middle. In order to maintain the stability of the Zhou Dynasty and the stability of the national order, the practical force at that time was to take the initiative to carry forward the revitalization of the stable national order, so that the Chinese and Xia civilization not only gained maintenance and inheritance, but also expanded to areas outside the Chinese and Xia, laying the foundation for the later Han Tang Dynasty.
This article mainly explores the influence of the perpetual ethics system representing the Chinese and Xia civilization on the order of stability in the Chinese and Yan world during the 2019 period, and analyzes the influence and the performance of the hegemony played by the hegemony in maintaining the stability of the perpetual ethics system and promoting the stability of international relations. Finally, it explores the revelation of the international relations during the 2019 period of international relations on contemporary international relations.
This article believes that the order of the age and period of the world is based on the civilized value system of Zhou Rong’s ethics system. The State of Zu not only has many rights, but also many responsibilities and obligations, which provide the main moral and ethical foundations for maintaining the stability of the country. Although Zhou Rong’s international ethics system declined with the growth of the national strength of the country, it still preserved a considerable level of content and arranged and formulated competition between the country. Because several hegemonic countries such as Zhengguo, Qiguo, and Henan have successively bravely undertaken the reins of maintaining the Zhou Dynasty and the stable order of the Chinese Yantian, the order of the Chinese Yantian was achievedTo stabilize and expand. The history of international relations during the age period can not only help us understand the structure and characteristics of the current international order, but also provide precious experience and teaching for a step further.
1. The Huayan World System and its Mechanical Foundation during the Western Zhou Dynasty
In 1045 BC, King Wu of Zhou led the army to defeat the Shang Dynasty in Muye, and established the Zhou Dynasty that lasted for eight hundred years, laying the foundation for the subsequent three thousand years of Chinese history. The tree-standing of the Zhou Dynasty meant that at that time, the Huaxia world was established with the Huaxia tribe as the central government. All known tribes and tribes around were embedded in the unified Zhou Dynasty government. In other words, the Zhou Dynasty actually formed a national system or world system. The Zhou emperor was a world-class in a similar modern concept, representing the cooperation advantage of the whole country. Therefore, the late famous historian Qiu Mu said that “Year” is “an international history of the Xia Dynasty, and it can also be called a national history or world history at that time.” [①] To this end, this article calls the national order of the founding of the Zhou Dynasty the order of the Chinese Yantian.
During the Western Zhou Dynasty, the Zhou emperor ruled the whole country and was importantly attached to the following systems:
(I) The feudal system based on blood and Yuan dynasties
According to the “Xunzi·Ru Xiao”, Zhou Gong and King Cheng established 71 marquis after King Wu defeated the Shang Dynasty, including the Ji surname, 53. The other marquis included the Shang tribes of the Shang tribes such as the Song tribes, and the descendants of the Yuan tribes of the founding kingdoms. The bloody relationship between the Ji surnamed Zhuhou, who was strongly accused of two-thirds of the strongest relationship, and the rule of the descendants of the Yuan Dynasty, could ensure that the majority of the Shuhou was loyal to the Zhou emperor and had a great influence on the order of the stable and seldom world.
The states of the vassal states that were enfeoffed in the Western Zhou Dynasty and the states (states) we know in modern times have many similar locations, and there are many different areas. The similarity with modern countries is that the Marquis had many independent rights to the Zhou emperor and had its own army. [②]There are two important points in the differences. From the beginning, modern countries had absolute dominance, while Western Zhou countries did not have absolute dominance. Second, modern countries originated from the collapse of the Roman Empire and the weakening of the Roman Catholic power, and were highly oriented on the contract between the people and the authorities, that is, national power originated from the recognition and approval of local people; either gained real recognition through voting by civil servants, or received nominal recognition by non-voting situations, rather than from a higher-level authority than the country, while the power of the Marquis of the Western Zhou Dynasty originated from the feudal of the Zhou emperor. [③]
(II) Zhou Fu Ethics Regulation System
The Zhou Fu Ethics Regulation System is the Western Zhou Dynasty Emperor who maintained the entire Chinese flame world.The preface of the sect system sets, which regulates the relationship between the Zhou emperor and the people, also regulates the relationship between the sects, and also regulates the basic moral ethics that occur in society and the family. Zhou Rong is similar to the Christian teachings of the common moral behavior of European medieval regulations, plus the generalization of the natural law of the relationship between the statutory relations between the authorities and the common society and the state.
Greetings are moral rules that restrain people’s inner behavior during the Western Zhou Dynasty. The Zhou people believed that the coming between people should be achieved through the ceremony of the gifts, and the ceremony is comparable to the rules stated in modern society. The relationship between gifts and decrees is very complicated. On the one hand, there are some differences between gifts and decrees. Gifts are rules that bind themselves through inner moral self-discipline. They are rules that do not require internal force and force to be implemented. Laws are rules that are strongly enforced by the authorities. Violating the regulations of the authorities will be punished by the authorities. On the other hand, gifts and laws have similar and overlapping conditions. As mentioned in the above discussion, some of Zhou Rong’s reorganizations required the Zhou Emperor’s enforcement. [④]
Influenced by the religious views of the Shang Dynasty, the Zhou people believed that the sky was the ultimate creator of the universe and the world that contained life. Moreover, the heaven has the German identity, because it provides rich material information to maintain the lives of all things. The kindness of heaven and the virtue of kindness and kindness lay the foundation for all human virtues. As the “Pen Shu” says: “Genesis is easy to get around, and there are things and things.” “Yi Shu” says: “The great virtue of Liuhe is life.” In a sentence, God has the great virtue of life, so he gives us human life, and at the same time he has made various rules for our world.
The Zhou people believed that the ceremony was not a rule invented by the Zhou Dynasty to maintain the stability of the whole country and society, but a specific manifestation of the rules created by heaven to maintain the harmony and stability of the universe. As Ji Wenzi, a major doctor in Lu, said: “Tao is to smooth the sky, which is the way of heaven. …People say: ‘Who is not afraid of each other, not afraid of heaven?’ The righteous man does not abuse his young men, but fears of heaven. In the Zhou Dynasty, he said: ‘Fear the power of heaven, and protect it in time.’”[⑤] means: Gift is used to surrender to heaven, which is the common way of heaven. …The Poetry say
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