requestId:68499ac65c1fa9.44738497.
Original title: “American Han Chinese scholar An Jingru: Confucian leader and Confucian civil servant”
Author: “American”
Source: “Literature and Philosophy” 2018 No. 3
Time: Confucius was in the 2570th year of Ji Hai June 27th Dingmao
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Content summary:Confucianists believe that modern Confucian politics must transform from monarchy to ministry, and must reflect on the beauty of Confucian political leaders. However, this does not seem to mean that modern Confucianism must abandon the leader view of traditional Confucianism. Despite the new outlook of modern Japanese Confucianism, have some key Confucian views been checked in a hospital? ”There is a new meaning at the level, but the traditional connotation of these insights is still the main one. Chen Zuwei and Chen Yongzheng did not make any mistakes in the view of proof that Confucianism had strengthened its leadership and promoted the system, but we should also pay attention to the system that Confucianism relies on to cultivate and select moral leaders. Confucianism has never believed that the political movement can be relied solely on the leader of the development model, and the operation of excellent leadership depends on a series of support and promotion of the landscape system. Ci Wei believes that Confucianism is long and short in the deep level, but this view can help us explain why Confucianism must be starring in 官网官网官网官网官网官网官网. Confucians still need political leaders to play the qualities that can inherit the energy of traditional Confucian leaders. Modern Confucians need to solve the power of traditional Confucianism by embracing human-centered people rather than being authoritative.
Keywords: Confucianism; leader; advance to Confucianism; basic
The Master said: For politics and virtue, it is like the North Chen, where it lives and the stars are all together. (“Speech·Political Affairs”)
1. Introduction
About Confucian leaderMany famous abstractions that are innovative, almost magical personality seem to be in harmony with all the concepts of the Lord. Some modern Confucians are concerned about this distance and believe that modern Confucianism should implement elite rule, and people should love these ruling elites in traditional ways①. In contrast, Confucianism believes that it seems that modern Confucian politics must transform from monarchy to ministry, and must reflect on the beauty of Confucian political leaders. However, this does not seem to mean that modern Confucianism must abandon the leader in the traditional Confucian vision. Although under the new landscape of modern Confucianism, some key Confucian concepts have shown new meanings at a certain level, the traditional connotation of these concepts is still the main one. This article will describe and protect the concept of leader in this civilized vision. The author will discuss it in four steps: First, based on the works of Chen Zuwei (Joseph Chan) and Elton Chan, he will draw the silhouette of the creative leader in traditional Confucianism; secondly, he analyzes and criticizes the incompatible Confucian leader’s view on the subject of “sympathetic form” and the civilized leader. href=”https://sites.google.com/view/sugardaddy-story-share”>博官网平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台
2. Revitalize the leader
Let us first understand the situation Chen Zuwei and Chen Yongzheng’s brief and broad commentary on the traditional Confucian leader in his new book “Confucianism and political leadership”. In their view, the Confucian leader’s concept has four key characteristics: 1. It depends on the New Port between the ruler and the ruled; 2. It is based on the extraordinary group of leaders in the sense of adulthood; 3. Leaders are innovative, because their ethics and authority pay their leader qualifications through a list rather than a strong method; 4. Political leaders, rather than political systems, are the foundation of political order. The author will review these characteristics one by one and examine the reason why the leader form is incompatible with the general public.
In the view of the two authors (referring to Chen Zuwei and Chen Yongzheng, the same later), the real authority of political leaders does not only come from their ability to protect the welfare of the people, but also from “the people willingly accept his rule. In other words, the authority of the leader should not only be proven to be justified in terms of generality and circumstances, but also through an internal way based on mutual inheritance.Law is constructed. This mutual commitment of both parties shows that the rulers bear the obligation to care about the common people and the willing acceptance of the people by the people”②. Chapter 7 of “The Speak of the Sword” (王生的) may be the best comment on this view: Confucius said that food and weapons are the keys to good governance, but the country The trust of the people is the most important thing, “no one can stand without trust.” The two authors also used other theories in “Theory” to consolidate the view that “the people’s will follow the good leader”. There is no doubt that the people’s acceptance of the leader has played a major role in Confucian political thinking In the fourth section of this article, the author will question a view of the concept, that is, whether the people can be the subject of the “willful acceptance” of the act. Now let us analyze their other statements.
For example, the two authors are just It is pointed out that Confucian leaders do not rely on a particular talent to thrive. A great leader can express his most common aspects of what makes everyone human beings④. The authors provide a long list of leaders (such as being broad and kind. , strong strength, diligence and other characteristics), and such evaluations were made on these qualities:
Descriptions for daily applications, and the quality that almost everyone has more or less. The difference between leader and ordinary people is actually only the former’s adherence to In practice, the latter does not have these virtues; and the difference between leader and virtuous common people is only in the former’s practice of public duties, while the latter does not have them. ⑤
In short, as mentioned earlier, the main thing that is the double promise of (officials) The authors believe that the leader component and the common elements have a relatively high level of continuity.
In their view, the concept of leader constructed on voluntary acceptance and shared human ethics is thought-provoking and energetic . The people will not only like their leaders, but also regard him as a model and a list. We can find many statements describing this design in “Theory”, as stated in “Theory·Zi Lu”, Confucius said: “If you are upright, you will do it without orders; if you are not upright, you will not be able to do it. “The two authors interpret the mechanism as:
When the people pursued their leaders, he Baobao.com Experience They not only receive instructions from leaders, but also follow the judgment of leaders. The reason why citizens do this is that they trust leaders with more virtue than they themselves. Therefore, the authority exercised by leaders is not only registrar, but also moral.
In a sentence-changing sentence, the mechanism lies in the act of activating the people who are voluntarily acting for more broad-minded goodness.
Another meaning of Confucianism that emphasizes the leadership in the initiation of talents lies in doubts about the system. Through the analysis of the thinkers in the history of Confucian development, the two authors believe that Confucianism’s doubts about the system are based on twoThe rules are: 1. The relay system is rigid and cannot be adjusted according to the specific situation. In contrast, only leaders with excellent moral character can make correct decisions in specific situations. 2. When the system is in charge of poor moral leadership, its influence is often infinite. The two authors’ grievances, or perhaps based on the non-sincere traditions known to Confucianism, found a clear and clear evidence from the 17th century Confucianism’s thoughts on Yanwu, and believed that “when the ruling system was more complicated and complicated, those treacherous and cunning people could often control the common control of the merchants in the market. Even if there are virtuous people at this time, they cannot prohibit or deviate from this situation”⑦.
Above the two authors’ concerns about the two concerns, the author believes that he can also participate in the third dimension of the certification. In other words, at most, some types of reorganization (such as the Criminal Code) cannot inspire pe
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