Rule by virtue

It is similar to Confucius' theory of benevolence and propriety, and he advocates &; uot; Governing by virtue &; uot; Governing the country with morality and ethics is the noblest way to govern the country. This strategy of governing the country is also called &; uot; Rule by virtue & uot; Or & uot; Ritual governance &; uot; . In fact, this strategy has broken the traditional credo that courtesy is no less than Shu Ren's, and has broken an original important boundary between the nobility and the common people.

Confucius' theory of benevolence embodies the spirit of humanity, while Confucius' theory of ceremony embodies the spirit of ritual system, that is, order and system in the modern sense. Humanism is the eternal theme of mankind, which is applicable to any society, any era and any one, while order and institutional society are the basic requirements for establishing a civilized human society. This humanitarianism and order spirit of Confucius is the essence of China's ancient social thought.

Mencius' thought:

People-oriented thought

"The people are the most important, the country is the second, and the monarch is the least." That means, put it first, the country second, and the monarch last. Mencius believed that a monarch should put love first, and a politician should protect his rights. Mencius agreed that if the monarch has no way, he has the right. For this reason, the History of Han Dynasty and the Records of Arts and Literature only regard Mencius as a sub-book, which has not been given its due status. By the time of the Five Dynasties and Ten Kingdoms in the post-Shu Dynasty, Meng Chang, the master of the post-Shu Dynasty, ordered people to carve stones in eleven classics, including Mencius, which may be the beginning of the inclusion of Mencius in the "Classics". By the time of Xiaozong in the Southern Song Dynasty, Zhu Xi called Mencius, The Analects of Confucius, Daxue and The Doctrine of the Mean "Four Books" and became one of the "Thirteen Classics", and the status of Mencius was pushed to the peak. Legend has it that Zhu Yuanzhang, the founder of the Ming Dynasty, was dissatisfied with Mencius' people-oriented thought and ordered people to abridge the relevant contents in Mencius.

theory of benevolent government

Mencius inherited and developed Confucius' thought of rule by virtue, which developed into the theory of benevolent government and became the core of his thought. He applied the principles of "kissing" and "growing" to ease class contradictions and safeguard the long-term interests of the feudal ruling class.

On the one hand, Mencius strictly distinguished the class status of the ruler and the ruled, and thought that "those who work hard govern people, and those who work hard govern people", and imitated the Zhou system to draw up a hierarchy from the Emperor to Shu Ren; On the other hand, the relationship between the ruler and the ruled is compared to the relationship between parents and their children, and it is argued that the ruler should be as concerned about the sufferings as his parents, and should be as close to and serve the ruler as his parents.

Mencius believes that this is the most ideal, and if the rulers implement benevolent policies, they can get heartfelt support; On the other hand, if we push for political abuse regardless of life and death, we will lose the hearts of the people and become thieves and victims. The specific content of benevolent government is very extensive, including economy, education and ways to unify the world, among which there is a clue of people-oriented thought. This thought developed from the idea of valuing the people over the gods in the Spring and Autumn Period.

based on the experience of the warring States period, Mencius summed up the laws governing the rise and fall of chaos in various countries, and put forward a famous proposition with rich sexual essence: "the people are more important, the country is second, and the monarch is lighter." It is considered that how to deal with this problem is extremely important for the rise and fall of the country. Mencius attached great importance to the opposition of people's hearts, and repeatedly expounded through a large number of historical examples that this is a key issue related to winning and losing the world. Mencius said: "A benevolent government must begin with the classics". The so-called "Jing Jie" means dividing and sorting out the field boundaries and implementing the well field system. The well field system envisaged by Mencius is a kind of feudal natural economy, which is based on small farmers in one household and takes the form of exploitation of labor rent. Each farmer has a five-acre house and a hundred-acre field, and is self-sufficient in food and clothing. Mencius believed that "the people are the way, and those who have permanent property have perseverance, and those who have no permanent property have no perseverance". Only by having "permanent property" and fixing it on the land and living and working in peace and contentment can they not violate the criminal law and commit evil deeds. Mencius believed that once the material life is guaranteed, the rulers can set up schools again, educate them with the principle of filial piety, and guide them to be good, which can create a good moral trend of "kissing" and "growing up", that is, "everyone kisses their relatives and grows up, and the world is peaceful." Mencius believed that the benevolent government of rulers could win the wholehearted support of the world, so that they could be invincible in the world. Mencius' benevolent policy should be based on the ruler's "inhuman heart" Mencius said: "The first king had a heart of no one, and Sri Lanka had a policy of no one." "Unkindness" is a kind of compassion and kindness. However, this kind of sympathy and kindness is different from Mozi's "universal love", but from the feelings of blood. Mencius advocated "being kind to the people by kissing", "being old and being old, being young and being young and being young". Benevolence is the embodiment of this inhuman heart.

Mencius closely combined ethics with ethics, emphasizing that moral cultivation is the foundation of doing well. He said: "The foundation of the world is in the country, the foundation of the country is at home, and the foundation of the home is in the body." Later, the idea of "cultivating Qi and leveling the peace" put forward by "University" was developed according to this idea of Mencius.

moral ethics

Mencius summarized moral norms into four categories, namely, benevolence, righteousness, propriety and wisdom. At the same time, the human relations are summarized as five kinds, namely, "father and son are close, the monarch and the minister are righteous, the couple are different, the young and the old are orderly, and the friends are trustworthy". Mencius believes that benevolence, righteousness, propriety and wisdom are the most important among them. Benevolence and righteousness are based on filial piety and filial piety, which are the basic moral norms to deal with the blood relationship between father and son and brothers. He believes that if every member of society uses benevolence and righteousness to deal with all kinds of interpersonal relationships, the stability of feudal order and the unity of the world will be reliably guaranteed.

In order to explain the origin of these moral norms, Mencius put forward the idea of the theory of good nature. He believes that although there are differences in division of labor and class among members of society, their human nature is the same. He said: "Therefore, all people of the same kind are similar, so why should they be suspicious of others?" Saints are like me. " Here, Mencius put the ruler and the ruled in an equal position and explored their universal humanity. This kind of discussion was adapted to the historical trend of slave liberation and social change at that time, which marked the deepening of human understanding and greatly promoted the development of ethical thought.

Zhuangzi's thought: treating dignitaries as rotten rats

Zhuangzi Qiushui contains: Hui Shi became prime minister in Liang, and Zhuangzi wanted to meet this good friend. Someone quickly reported to Keiko, saying, "Zhuangzi came to take your place." Keiko was very scared and wanted to stop Zhuangzi. He sent people to search the capital for three days and three nights. Unexpectedly, Zhuangzi calmly came to visit him and said, "There is a bird in the south, and its name is Gui Xiao. Have you ever heard of it? The young hen spread her wings and rose. Flying from the South China Sea to the North Sea, it is not a phoenix tree that does not live, and it is not practical and does not eat; Don't drink unless it's a sweet spring. At this time, an owl was eating a rotten mouse with relish, just as the young stork flew overhead. The owl hurried to protect the rotten mouse and looked up and said,' scare!' Now you want to scare me with your Liang Guo, too? "

Better be a turtle

One day, Zhuangzi was fishing in the vortex. Two doctors appointed by the king of Chu came to hire him and said, "My king has long heard of Mr. Xian's fame and wants to be tired of state affairs. Mr. Shenwang came out of the mountain happily, thinking that the king shared his worries and that the people were seeking happiness. " Zhuangzi ignored the pole and said indifferently; "I heard that there was a turtle in Chu, which was three thousand years old when it was killed. The king of Chu treasured bamboo boxes and covered them with brocade, which were enshrined in the temple. Excuse me, second doctor, would this turtle prefer to leave its bones after death, or would it rather sneak in the mud and drag its tail when it is alive? " The second doctor said, "Naturally, I would like to wag my tail in the muddy water alive." Zhuangzi said, "Two doctors, please go home! I would also like to drag my tail in the mud. "

The pleasure of knowing fish

Zhuangzi and Keiko swim on the Hao Liang. Zhuangzi said; "It is the pleasure of fish to travel calmly." Keiko said, " you are not a fish, where do you know that the fish is happy?" ？ ” Chuang Tzu said, " you are not me, how do you know I do not know that fish is happy?" ？ ” Keiko said, "I'm not a son, and I really don't know a son;" Zi Gu is not a fish, and Zi knows that fish is not all fun. " Zhuangzi said, "Please follow its origin. Confucius said,' You know fish well,' and if you know what I know, ask me, and I know it well. "

Poverty, not poverty

In Zhuangzi Samwood, Zhuangzi once visited Wang Wei wearing coarse patched clothes and a pair of sandals tied with straw ropes. Wang Wei saw him and said, "Why is your husband so down and out?" Zhuangzi corrected: "It is poverty, not poverty. It is down and out that a scholar has morality and cannot embody it; Rags and rags are poverty, not poverty. This so-called untimely birth! Your Majesty, haven't you seen that prancing ape? For example, on the tall nanmu and camphor trees, they climb their branches and go back and forth, carefree, even if Houyi and Pengmeng, who are good at shooting, are reincarnated, there is nothing they can do. But if they are among thorns, they can only look sideways and pass by in fear. This is not because their bones and muscles have become stiff and inflexible, but because they are in an inconvenient situation, they are not able to show their abilities.' Now I am in the midst of a bad king and chaos, how can I not be down and out?'

Three Swords, Prospering the Nation with One Word

During the Warring States Period, King Wen of Zhao was particularly fond of fencing. The swordsmen who loved it came to offer their skills one after another, so that there were as many as 3 thousand swordsmen around the palace gate. They fought each other day and night in front of King Wen of Zhao. Hundreds of people are killed and injured every year, but Zhao Wenwang is still interested and never tires of being good. As a result, the folk sword-fighting style flourished, chivalrous men sprang up, idlers became more and more numerous, the number of people plowing the fields decreased, the countryside was barren, and the national strength gradually declined. Other vassal States intend to take this opportunity to attack Zhao.

Prince Zhao Mao was so worried about this that he called the ministers around him to discuss: "If this goes on, the country will be ruined and destroyed by other countries. Are there any ministers who can please the king and stop the swordsmen from fighting? I will reward my daughter. " The left and right said with one voice, "Zhuangzi can take this post. "The prince asked," Who is Zhuangzi? " A minister replied, "Zhuangzi is a hermit. Its talent is sufficient for the country, its ability is sufficient for the country, its argument can be brought back to life, and its theory can be earth-shattering. If you can invite him to come, you will be able to follow the wishes of the king and save the people from fire and water. " So, the prince sent messengers to invite Zhuangzi with his daughter.

When Zhuangzi met the emissary, he understood his purpose and said, "Why is it so difficult that it is worth a thousand dollars?" He refused to accept the daughter, but went to see the prince with the messenger and asked him, "The prince gave me a daughter gift from Zhuang Zhou. What do you think?" The prince said, "Mr. Wen is a god, and I'm offering you a daughter as an expense for your students along the way." If Mr. Zhao doesn't accept it, what can I say? " Zhuangzi said, "I heard that the Prince wants to use my place in Zhuangzi, which is a hobby of abandoning the king. If I advise the king and go against his will. If there is a negative prince, I will be punished and die. What's the use of asking for a daughter? Fake envoys can please the king and the prince at the same time. What can I ask for in Zhao? "

Three days later, Zhuangzi came to see the Prince in Confucian clothes. The prince took him to see King Wen of Zhao. King Wen's sword is drawn and treated with a white blade. Zhuangzi promenading, bare. If you don't go into the temple door, you won't worship when you see the king. The Great King said, "The Prince introduced you. What do you want to teach me?" Zhuangzi said, "I've heard that the King has a good sword, so I've come to see him with swordsmanship." Wang said, "What's your specialty in fencing?" Zhuangzi said: "My sword is extremely sharp, and my sword skill is chinese odyssey, killing one person in ten steps, leaving a thousand miles." King Wen listened to this, greatly appreciated it, and praised: "The world is invincible!" Tao: "Those who are good at swordsmanship show that they are empty, open them for profit, then send them, and then arrive first. May the king give me a chance to try. " Wen Wangdao: "Rest for a few days, sir, and stand by in the building. After I make arrangements, please ask Mr. Wang to offer a skill to compete with the sword." Therefore, King Wen of Zhao chose the master by comparing swords, and competed for seven days in a row, with more than 6 casualties and five or six outstanding players. Let them hold swords and wait for your highness, and ask Zhuangzi to fight it out. Zhuangzi came gladly, and King Wen of Zhao ordered: "These six people are all experts. I hope you can show your talents and try your best." Zhuangzi replied: "I have been looking forward to it for a long time!"

King Wen of Zhao asked, "I wonder what kind of sword you want to hold? What is the length? " Zhuangzi replied, "I can hold any sword. But I have three swords, which are specially used by the king. Please allow me to speak before I try. " The king nodded and said, "What do you want to hear about the Three Swords?" Zhuangzi said, "These three swords are: Tianzi Sword, Governors Sword and Shu Ren Sword." The king asked curiously, "What about the sword of the son of heaven?" Zhuangzi said, "The sword of the Emperor of Heaven is based on Yanxi and Shicheng, Qi and Taishan, with Jin and Wei as the backs, Zhou and Song as the heads, Korea and Wei as the handles, including the four barbarians, the four seasons, the Bohai Sea, the Hengshan Mountain, the five elements, the punishment and morality, the yin and yang, and the spring and summer." This sword is straight ahead, holding it supreme, pressing it without pressing it, and lingering without side. On the clouds, on the Jedi dimension. At this moment, when I came out, I corrected the princes, threatened the four seas, and served the world with virtue. This is what I call the heavenly sword. "

after hearing this, Wen Wang was at a loss. He asked again, "What about the sword of the vassal?" Zhuangzi said, "The sword of a warlord takes the brave as the front, the incorruptible as the ash, the virtuous as the back, the sage as the head and the hero as the handle. This sword can't be seen before it is straight, nor can it be seen when it is lifted, nor can it be seen when it is pressed, nor can it be seen when it is lingering. Imitate the round sky to follow the three lights; Follow the example of Fangdi, so as to follow the four seasons; Neutralize and secure the four townships. As soon as this sword is used, it will shake like thunder, and all the people in the world will obey your orders. This is the sword of the warlord. " King Wen nodded frequently.

King Wen then asked, "What about the sword of Shu Ren?" "Shu Ren's sword," said Zhuangzi, "is held by people with thick eyebrows and beards. Their clothes are long in the front and short in the back, their eyes are shining with anger, and their words are vulgar. Before hitting the king, they beheaded their necks and stabbed their liver and lungs. Shu Ren's comparison with the sword is tantamount to cockfighting. If he is careless, he will die, which will not help the state. Today, the king is sitting in the position of the son of heaven, but he is good at the sword of Shu Ren. I am deeply sorry that I stole it for the king! " King Wen of Zhao immediately got up and took Zhuangzi to the temple with both hands. Tell the chef to kill the chickens and sheep, and treat Zhuangzi with good wine and food. King Wen of Zhao circled the table three times. When Zhuangzi saw this, he said, "Your Majesty, please sit down and hold your breath. I have finished playing the sword." King Wen sat down and meditated for a long time.

King Wen of Zhao did not leave the palace in March after listening to Zhuangzi's talk about the Three Swords. Since then, I have given up the pain of a good sword and devoted myself to governing the country. Those swords and earthlings felt that there was no future for them, and they were all worried, and soon they all fled or committed suicide.

Is life so confusing?

One day, Zhuangzi sat back in his chair, looking up at the sky and sighing, and he was so depressed that he lost his mind. Standing by, he said, "Why do you sigh, Sir? Can a person's body really be like a log, but can a solid heart be like ashes? Isn't the person who sits in the chair today the one who sat in the chair in the past? " Zhuangzi said, "Good question. Now I have lost myself, do you understand? " Tao: "What is ego? Stupid, I really don't understand. " Zhuangzi said, "Everything in the world is relative to each other. Therefore, without him, there would be no this, without you, there would be no me, which is the opposite and complementary, but I don't know who made this happen. Is it the invisible Tao? What is Tao like? Bones, five fu organs and six zang organs all exist in one body. What is self-investigation? Who am I closer to? Do you all like them, or do you have a preference? In this case, are there any male and female relationships among the nine bones, five fu organs and six zang organs? If they are all male and female servants, do these male and female servants restrict each other? Or take turns to be your subjects? Is there really a master among them? Alas, once life accepts the essence and achieves the body, it will run out of energy unconsciously. Isn't it sad to fight and rub with foreign objects every day, exhausted like a horse galloping, but you can't stop it yourself? Busy all my life without success, but exhausted.