requestId:687938d29e3345.40298174.
Sort, fixed scores and situations: Why can differential sequence ethics be “one in the country”? ——Taking “Travels” as the middle
Author: Chen Yun
Source: “My character and civilization” 2024 No. 6
Abstract: “Travels” is the main text of Chinese sequential philosophy. The paradigm of order construction lies in the use of gift-based divisions and the method of reorganization. This ensures that a differential ethical career can be achieved in this context. The method is to concretely define the “sex points” obtained from heaven and seek outside into the “position” and “job points” in the political and ethical society, and then introduce people’s self-certification into the interior of the political and ethical society. The problem is that the order types generated by symbolization and reorganization of nouns are mainly divided into different categories. How can we produce the consequences of the contract and achieve the fantasy of “one country in the country”? The answer to “Greetings” is: On the one hand, the political order of each person is led to a profound ethical career that is hard to put in. Everyone has a “sexual part” that God gives but cannot give to others. In this case, people can be connected to heaven in the “sexual part”, so that they can realize themselves and gain a sense of learning; on the other hand, the guidance and management of emotions can make people’s hearts unite from separation, which is another key to achieving a nationwide family.
Keywords: Differential Sequence Ethics One nationwide “Travel” Sequence
“Travel” engraves the gift-making sequence scene of “the great success of the gift”, which forms a deep-seated correspondence with the “well-off” period, and clearly shows the overall characteristics of the three generations of orders that are based on gifts. Its core is to encircle the social order of “everyone and everyone” into the dual coordinates of the directional order of “everyone and god” and the directional order of “everyone and character”, and then use a stylized scene to remind the three generations of order of God and God, the continuous relationship between historical civilization and the natural universe. All of these were revealed through Confucius’ mouth. However, the pursuit of the three generations of well-off society led to the author’s dismissive problem at that time. How does dissection occur? How to fight? This requires a return to “Confucius’s Sorrow”.
1. The focus of the order of ethics is to use the institutionalization method to maintain the status quo
“The Legend of the Condor Heroes” is written by Confucius. After tracing the order of the three generations (the well-off society and the “the great success of the Condor Heroes”), Confucius said with emotion: “How sad! I admire Zhou Dao, and I hurt him. What is the right thing for me to give up Lu! The suburbs of Lu are not Feng, but Zhou Gong is declining! Qi is Yu; Song is the suburbs of Song, and is the conciliation. This is the matter of the emperor. Therefore, the emperor sacrifices to Liuhe and the Marquis’ sacrifices to the MarquisBaozhuang.comSheguo.” Reply to the theme of “王机”. The reason why Lu Guo became the center of Confucius was that the order of the three generations was in Zhou.The era of King You and King Yu has been defeated; Lu Guo has become the most complete marquis who retained Zhou Rong. Luguo is not only a country of Confucius’ parents, but also a symbolic location of Zhou Wen after the seclusion. However, when Confucius and Ziyou talked, what they faced was the distant situation of “the suburbs of Lu were not the gifts, but the decline of Zhou Gong.” Even in the fief of Duke Zhou, the Zhou Gong’s gift was no longer in place, and the “what is the right thing to do with the sacrificial order” became more and more obvious.
“The emperor sacrifices to the six heirs, and the marquis worships the country.” The marquis was originally a great gift for the emperor to worship the sky, symbolizing that the emperor had the whole country and enjoyed the right to heaven (1); the marquis could not sacrifice to the heaven, but could pay tribute to the earth and grain gods in his area. The reason why Qi and Song were able to sacrifice the sky was different from Yu and Qi, because their ancestors were the Emperors of Xia and Yin; after Qi and Song became the two kings, they followed the gifts of the sky that their ancestors held – this was exactly the order of creation in the Zhou Dynasty. However, as the marquis of Zu, Lu Guo was originally used to enthrone the son of Duke Zhou, Bo Qin, to pay tribute to the sky in the southern suburbs and pursue the ancestor of sacrifice in Taiji. This has formed an usurpation against Zhou Rong, which means that Duke Zhou’s son could no longer be able to follow the gifts made by Duke Zhou.
Why is Lu Jiao not a gift? Although the historical understanding of Lu Zhiwei’s insignificance and pride in history is the common understanding of the division between the king and the minister, the ministers are used to do the gifts by the king. “The Emperor worships the Six Heroes, and the Marquis worships the country” engraved the distinction between the emperor and the Marquis. Cheng Xuan emphasized: “Zhongni took the suburbs of Lu as the declining of Zhou Gong’s way, and used the emperor’s honor to worship Zhou Gong, and the King Cheng passed away.” [1](1094) The difference between King Cheng and Duke Zhou was between the king and the minister. “While King Cheng was worthy of the king, he was worthy of the king. Duke Zhou was sage, he was worthy of the minister.” [2](345), King Cheng broke through the boundaries of the king and the minister, and opened up the gap for the later generations. Therefore, the political and ethical effectiveness of “Treasure” lies in distinguishing between monarch and minister, high and low, high and low, and precious gifts. The most important of these is the distinction between monarch and minister. All orders, regardless of their wide range of references, will eventually be in the “status” of the human order, and the political determination of the status of the monarch and minister is the focus of all human order.
The alias of “subdivision”, “name”, and “natural vocation”, contains multiple connotations: the job of different jobs in the political cooperation system, which is “job score”; because each person’s social position and social color differences are different, there is a corresponding “position”; because as a member of the human society, they differ from other organisms, they have their “sex score”. “Sexuality” is the reason why people are different from birds for humans. It is the self-definition of human beings that transcends political-social levels, and is related to the status of human beings in the universe. “Position” means that people have different ethical duties in society due to differences in color and position, and “Professional points” means that people must abide by corresponding professional ethics in society when they engage in different industries. Both of these are related to the specific status of individuals in a specific political society. The orderliness of society is based on the fairness of “everyone has its own parts” and the satisfaction of “everyone has its own parts”. Therefore Sweetheart Garden The creation of social order is based on gifts, and the classification is essentially a regular title.
Confucius once reminded the meaning of correcting the name, “If the name is not correct, the words are not smooth, the things are not smooth, the things are not smooth, the things are not smooth, the gifts are not happy, the punishments are not happy, the punishments are not successful, the punishments are not successful, the people are not happy” (《Speech》·Zero The right name is to be implemented specifically as “the king, the minister, the father, the son” (“Speech·后”). In a society of “ethics-based” and “job division”, title is to implement personal ethics. It stipulates the right scope of words and deeds, and transcending the boundaries is to transcend the line of title. Regarding the relationship between name and gift, “Zuozhi” has a classical combination: “The name is based on the system, the meaning is based on the presentation of the gift, and the gift is based on the politics, and politicsBaofeng Webmaster is righteous and approachable” (the second year of Duke Huan); “The king ordered the marquis to distinguish between fame and position, and the gifts were different, and the gifts were not given by the gifts” (the eighth year of Duke Zhuang). The former focused on the gifts and the meaning, while the latter emphasized the differences in fame and position, and the gifts also changed. If it is said that “sexuality” is the unique position of establishing people’s differences in other beings in the universe, then “position” and “job points” are within the society Identify the different status of people; through the “division” determined by &# TC:
魏冬青晚期出鏡照《一周要聞追蹤》
粵講粵掂
馬志海
鄧璐
任永全
鄭達
陳揚
何浩鵬
林頤
