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“Source comes from”: the connection between “Zhenzhen” and “Junzhen”
Author: Chen Yun (provided by Huadong Master Fan Dao’s Department of Philosophy and China Modern Thought Civilization Research Institute)
Source: “Academic Monthly” 2017 Issue 9
Time: Confucius was the second 2569th year of Wuxu and the third 3rd 2 Gengxu
Jesus March 19, 2018
Content summary:The Western Zhou Dynasty, which was the foundation of the Chinese millennium political system tradition, cannot avoid the most focused relationship between the sect and monarchy. Regarding this question, there are two complete differences between the saying “Junzong and Zong” and “Junzong and Zong are separated”. In terms of strict meaning, the main body of the monarch is the marquis, while the main body of the monarch is the masters. The monarch and the monarch respectively compare the structure of “country” (politics) and “family”. Junzong’s unity said that it is extremely mixed with the distinction between patriarchal law and politics, and it is unpredictable to the consequences of replacing politics with patriarchal law. But the separation between the king and the clan only says that the two have their own principles and their own domains, rather than saying that the two have no relationship with each other. “The origin of the self” is the concept that is most important in the patriarchal law but is always ignored in the 20th century patriarchal study. It is precisely this concept that establishes the connection between the sect and the monarchal state: no matter how a patriarchal system “is the origin of the sacrificial state”, but by tracing the origin of the monarchal state through “the origin of the sacrifice”, it is finally rooted in the monarchal state: a large number of officials originated from the sons’ “the ancestor of the son”, and the sons born from the sons born from the ancestors; similarly, the marquis first appointed the monarch as the ancestor of the “large number”, and the ancestors born from the kings. The sect was able to expand and extend the king’s sect as a king’s sect, and was built by singing as a branch of the king’s sect. The dignity of the king and king location systems and the humbleness of the patriarch location systems are always one and two sides. Therefore, respecting the king or respecting the king must be the secret direction of the sect system. In this way, what “continues from one’s own origin” is exactly the political consciousness that the patriarchal law hides deeply.
Keywords: Zongzheng/Junzheng/Source clan lineage/monarch lineage/succeed by own origin
Title notes: This article is a serious project of the Humanities and Social Sciences Base of the Education Department (16JJD720006), Jiangsu ProvincePeople’s morality and social style are in concert with the innovation center and the moral development smart library and the critical project goals of the Shanghai Municipal Education Commission’s scientific research and innovation plan.
The king system of the Western Zhou Dynasty, which “family whole country” laid the foundation for the traditional Chinese system of thousands of years. For the royal system of the Western Zhou Dynasty, one of the most basic problems is politics<a The relationship between the ruling sect and the social sect has become a fundamental problem that has been gathered for thousands of years but cannot be solved but cannot be avoided since the Han Dynasty Zheng Xuan and Mao Heng proposed a different answer plan. This article is based on the discussion of sufficient respect for the generations, and provides a pragmatic solution.
In principle, the main body of the patriarchal law is the governance of the clan of the ministers and scholars, and the clans of the ministers and scholars is developed through the patriarchal law, and its nature can be replenished into the structure of the “Qijia”. “Qijia” is a major link in the Zhou Dynasty’s “family-national” political structure. Although the “Qijia” is very important by using the method of zongdao, for the lords of the country and the emperors of the country, the “Qijia” certainly did not go around, but it was impossible to generalize the country and the country, so the lords of the country and the emperor had their own traditions besides the lords of the lords of the lords of the lords, which is the so-called “jun system”. If the patriarchal law as a regular person is limited to the level of scholars and officials, and is not as good as the emperor’s marquis, then what is the relationship between the clan and officials of scholars and officials and the monarchs of scholars and officials? In the early years of the country, Wang Guowei, the chief teacher of the three generations of gifts and laid the foundation for the new history, once said:
Therefore, according to the sacred saying, the emperor and the marquis were the ruler, and the princes and the sons had no descendants. According to the singularity, the emperor and the marquis were the sons of the emperor and the marquis, and the descendants of the emperor and the marquis regarded it as the largest number. Since the high and low are different, we dare not name the “Zuan”, but in fact, it is still there. Therefore, “Big Evangelion” says: “You have a way to unite the clan.” He said in “Preface to Chang Di” in “Preface to Xiaoya”: “Brothers of Yan.” His poem said: “The brothers of Yan are the ones that drink wine. Once the brothers have it, they are harmonious and happy.” “Preface to the walking and tide” says: “The Zhou family can be harmonious with the nine clans.” His poem said: “The brothers of relatives and relatives are not good at ease, and some are offered a banquet or some are given a few.” This is what Zhou Rong·Dazibo calls “the brothers of Zhou Rong” to give the gift of the clan brothers who eat, which is the emperor’s family. “The Prince of King Wen” says: “The Duke and his clan Yan are slapped.” It also says: “The Duke and his clan Yan are different surnames as Feng.” This is why the Duke and his clan Yan are acquired by the clan. Those who collect tribes are a large number of things. In “Xiao Ya”, “Chuts” said: “I am my father and brother, and I am talking about Yan’s private affairs.” This means that the emperor gave the marquis sacrifice and went to Yan with his clan. “Shangshu Daqi” says: “If there is something to do in the royal family, the clan members will serve the last day. A large number of people have served the throne, and then the swallows are private. Why are the swallows private? After the sacrifice, they will drink with the clan members.” This is a sacrifice that has passed and the Yan people are also a large number of things. Therefore, although the emperor and the marquis do not have a large number of names, there are a large number of facts.. The poem in “(来) Gong Liu” says: “Food drink, and the king is the leader.” The poem in “生” says: “For the king, the king is the big one.” ① The poem in “Ban” says: “Baosheng Sweetheart Network A large number of fans.” The poem in “生” says: “The king is a large number of people in the whole country.” ② Also, “The eldest son is in the city.” The “生” says: “The king is the brightest day, and the eldest son is the eldest son.” ③ The “large number” of the lords is limited to those below the tyrants, and the poets call him emperor and marquis. However, when the emperor was a marquis, the zong sect and the king were united, so the zong name was not used. Major officials and scholars all make progress with talent, and it is not necessary to be tomorrow, so the sect law has become an independent system. Therefore, the clothes of the eldest son, his mother and wife were all declining for three months, and were the same as those of the common people who were the king of the country and the eldest son and the great-grandparents. Tongzi and concubines serve as eldest sons. Although the clans are rich, they dare not enter the family of the eldest sons with rich wealth. The latter is full of tools and sacrifices two animals. Those who give their money to the eldest sons are all respected and respected, and dare to sacrifice privately for the final work. Therefore, the king is below the king and the king is reborn, which is naturally born from the system of tomorrow. ④
The key here is to divide the statutes of honor and tradition. The former is what is called “monarchy” and the latter is called “principal system”. What is the relationship between the two? This is a focus problem raised by Wang about the essence of the clan law, its touch and the foundation of the royal system.
1. The separation between the clan and the jun: criticism of the “Jun-Zen-Unity” statement
Wang Guowei realized that there is the most basic difference between the Rong family and the Poet. Mao Heng, the author of “Translation” of “Fengswords”, has
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