Confucius respected the king by emphasizing respect for the feudal power of Zhou Wang, following the almanac issued by Zhou Wang, implementing the weights and measures, various laws and regulations and cultural and educational contents uniformly formulated by Zhou Wang, and acknowledging that only Zhou Wang had the power to issue war orders. King Zhou is the Lord of the governors, and also the king of the governors and all the people in the world.

in every vassal state, the political power can only be in the hands of the monarch. Doctors and scholars are all ministers of the monarch, and the monarch is the monarch of the country's ministers, doctors, scholars and common people, forming a monarch-minister relationship with power concentrated on the monarch. Confucius advocated that ministers should be loyal to the monarch and do their best to serve him:

Confucius said: serve the monarch, respect his affairs before eating. (Chapter 38 of Wei Linggong) (Confucius said: Serve the monarch, do his things seriously, and then eat his salary. Confucius said: People think it's flattering to be polite. (Chapter 18 of Ba Shu) Confucius said: Serving the monarch and observing etiquette will be regarded as flattering by others. Zi Xia said, "A gentleman can do harm to his body." (Chapter 7 of Learning) (Zixia said: "Serving the monarch can give your life." ) What is a loyal gentleman? (There is a question mark here) Confucius said that the main thing is to "respect the things" and work hard for the monarch, and then the issue of personal treatment ("eat after it"). "Food" refers to salary. Confucius also wants to eat and support his family. He doesn't want salary. In Chapter 32 of Wei Linggong, it is also said: "A gentleman seeks the Tao but does not seek food. Farming is also awkward; Learn, and Lu is among them. A gentleman is not worried about poverty. " A gentleman pursues morality rather than personal livelihood. Although it is said that going to farm will inevitably lead to starvation; Studying, you will get a job in the future, which is in line with your salary. But a gentleman is worried about achieving morality rather than personal poverty. Therefore, "respect for the things" is the first priority. In a hierarchical society, there are rules (rituals) on how much salary you get for what position. If you have knowledge and work achievements, you will be promoted and paid more, so the treatment should be placed in the second place, and there is no need to fight. As for "do as much work as you get paid" and "I'll be left behind unless I get a promotion and a pay increase"

, it's not loyal to state affairs.

since I am loyal to you, I naturally respect you and show respect. We quoted the account of the chapter "The Rural Party" in front, describing the image of Confucius' respectful attitude and cautious behavior towards Lu Jun, and everything was in accordance with the etiquette system of loyal ministers, which was not sloppy at all. He criticized those who overstepped their authority; For the behavior of regicide, it is even more painful, and it is a traitor. The purpose of his doing this is to maintain the etiquette of the relationship between monarch and minister. Zi Xia understood the teacher's meaning and said that "things can make him physically", which is in line with Confucius' thought.

in the relationship between monarch and minister, Confucius not only asked for the minister, but also asked for the monarch. Chapter 19 of Ba Shu says: "A monarch makes his ministers courteous, and his ministers are loyal to him." This dialectically unifies the differences (contradictions) between "Jun" and "Chen". This passage also puts the requirements for the monarch in front, and "the monarch and the envoys are polite" as the main aspect of the contradiction. "The monarch, the envoy and the minister are polite" means that the monarch and the minister work for him and must use and treat each other according to the etiquette system. Rites include a wide range, including etiquette, etiquette, etiquette and so on. For example, the monarch should also respect ministers, consult opinions, adopt correct advice, reward merit and diligence according to the etiquette system, and so on. The Analects of Confucius has the following record:

Zi Lu asked the gentleman. Confucius said, "Don't bully others, but commit them." (Chapter 22 of Xian Wen) (Zi Lu asked how to serve the monarch. Confucius said, "Don't deceive him, but you can offend him." The scope of "don't bully" is very wide. If you don't hide the truth, don't obey the yin, don't flatter and flatter, it boils down to one sentence: loyalty. The meaning of "crime" is also wide, including criticism, direct remonstrance and even argument and contradiction. The relationship between monarch and minister advocated by Confucius is not aimed at one side, but at both sides. If the monarch is at fault, the minister can and should remonstrate. If the views of the monarch and the minister are inconsistent, they should be "harmonious but different" (seeking unity from different opinions) and not "identical but not harmonious" (unilaterally arbitrarily excluding the other party). If the monarch has no way, but refuses to listen, he can "stop if he can't" and resign. Confucius commented that Wei Zi, ji zi and Bigan, who directly admonished Yin Zhou Wang, were "Yin has three benevolence". When the monarch of Lu was addicted to female music, it was impossible to carry out Confucius' political ideas. Confucius, who was a great commander and contemporary, resigned on his own initiative and traveled around the world to lobby other monarchs. In ancient China, there were indeed many ministers who retired because of their different political views with the emperor. Confucius believes that loyalty to the monarch also has a fundamental principle: that is, the ceremony with benevolence as the core. If the monarch violates benevolence and propriety, he can say "bye bye" to him. Confucius said this and did the same.

The loyalty to the monarch advocated by Confucius is quite different from that advocated by the later Confucianists, that is, "the monarch does not disobey his orders" and "the monarch has to die if he wants his ministers to die". Since Zhu Yuanzhang, the emperors of the Ming Dynasty loved to spank ministers, called "Tingzhang", and beat boards on ministers' asses in public in the imperial court, and they were all raw. For this kind of humiliation in public, and even unreasonable punishment, the minister who clearly had no fault was beaten to death, and even said "thank you for your kindness"! What kind of truth is this? (There is a question mark here) It was the same in the Qing Dynasty. As soon as the emperor lost his temper, the minister fell to his knees in fear and even called "the slave should die". Such "foolish loyalty", such willingness to be a slave, and "bye-bye" with Confucius to Lu Jun are two ideological understandings and two realms of being a man.