This is the idea of ??loyalty to the emperor under the feudal system. It is a kind of "foolish loyalty".
Loyalty occupies an important position in Confucianism. In the Analects alone, loyalty appears in eighteen places. In the beginning, Confucian loyalty did not specifically refer to loyalty to the emperor, but only a code of conduct for a gentleman to cultivate himself.
For example: I examine myself three times every day: Are I being unfaithful to others? Make friends but don’t believe it? Are you not used to it? This means that as a gentleman, you must always be vigilant, reflect on yourself, and prevent yourself from being disloyal, not keeping your word with your friends, or not studying.
The discussion of loyalty here also mainly focuses on loyalty to people. This is a requirement for Confucian disciples, so that they should do their best and not be half-hearted.
"The Analects of Confucius - Zi Lu" says: If you live respectfully, your deacons should be respectful, and you should be loyal to others, even if you are a barbarian, you should not abandon it. This means that there must be strict rules in daily life, etiquette must be maintained at all times when doing things, and loyalty must always be maintained when interacting with others. Even if you live in a wild place, these rules cannot be discarded.
Mencius gave a further interpretation of loyalty. He said in "Mencius - Teng Wengong 1" that teaching people to be kind is called loyalty, and those who win people for the world are called benevolence. It means that persuading people to do good is loyalty to the way of heaven, and seeking the welfare of people in the world is benevolence. This is also the interpretation of loyalty by another representative of Confucianism. From it, we can see that the loyalty respected by Confucianism is still not ignorant or pedantic, and it does not even specifically mention the meaning of loyalty to the emperor.
Concerning loyalty to the emperor, pre-Qin Confucianism was not pedantic, because although Confucianism at that time advocated "loyalty to the emperor", it did not advocate "foolish loyalty". For example, Confucius advocated "the law precedes the king", which means that the social system at that time should restore the etiquette and law of the Zhou Dynasty. Confucius was very disgusted with those who committed rebellion and destroyed etiquette and law. At that time, a prince violated the etiquette and used the ceremonial guard according to the emperor's specifications. Confucius once said angrily, "This is tolerable, but what is intolerable?"
This means that if such behavior can be tolerated, then what else cannot be tolerated?
But at the same time, Confucius also said in "The Analects of Confucius - Xianwen" that "don't bully, but commit crimes". This means that if the king has made a mistake, do not hide it or not tell him, as this will be tantamount to deceiving him, but you must give him advice and be prepared to offend him.
In addition, Confucius also specifically mentioned Wei Zi, Ji Zi and Bigan. Among them, Weizi remonstrated with King Zhou of Shang but failed and retired; Jizi remonstrated with King Zhou of Shang but failed and did not care about the government; Bigan remonstrated and completely angered Shang Zhou and was brutally killed.
Confucius believed that they were loyal to the people of the world and the world's great ways, and he did not think that their offense to King Zhou of Shang was disrespectful, but praised them greatly. Therefore, Confucius also proposed "treating the king with courtesy" and "serving the king with the law". This means that if the monarch is wise, serve him with all your heart; if the monarch is not wise, you can only act according to etiquette and law.
The period of Emperor Wu of the Han Dynasty was a period of great change in Confucianism. Confucian scholars catered to Emperor Wu of the Han Dynasty, flaunting the divine right of kings and formulating the "Three Cardinal Guidelines and Five Constant Rules". Although Confucianism suddenly became the way of all schools and dominated our country's traditional thought for a long time, Confucianism also became a study of emperors and the people.
The divine right of kings places the emperor’s power in a supreme position, and no one can question it under any circumstances. Questioning is disloyalty, and disloyalty will be condemned by social morality and even law. This inevitably makes the emperor's power lose supervision and restrictions.
And Confucianism has become a thorough tool of royal rule, but the people have become more and more enslaved and ignorant under the ruler's power, so much so that they have to put all their hopes on their rights and happiness. On the wisdom of the ruler.
Extended information
The issue of loyalty is one of the most important propositions in the relationship between a warrior and his lord. The Confucian understanding of loyalty is obviously different from the traditional view of loyalty of traditional aristocrats and the gradual strengthening of feudal centralization. . The establishment of the concept of "loyalty" has no premise of blood relationship or hierarchy. In theory, its essence symbolizes a principle of justice and a spirit of equality.
However, judging from the subsequent moral development process, "loyalty" has become an ideological form that makes a new hierarchical system unprecedentedly strong. "Loyalty" in the Western Zhou Dynasty texts is regarded as the most prominent political virtue of the ancient sage ministers who taught future generations the role of political model. The loyalty advocated by Confucianism retains the traditional clan concept.
"Book of Rites: Mourning Clothes" states: "Government within the family, kindness covers righteousness; governance outside the family, righteousness breaks kindness. To serve the father and to serve the king, and to respect colleagues, honor and honor, The greatest righteousness.” From the Confucian perspective, the relationship within the patriarchal clan obviously takes precedence over the new relationship between king and minister outside the clan. This view is confirmed by Guodian bamboo slips.
The brief text lists the husband and wife first and then the monarch and ministers. This order from nature to society, or the order of "first inside the door" and then "outside the door", contains the unique Confucian emphasis on blood ties, rebirth and the beginning. The concept of sequence is worth pondering. At the same time, the Chu bamboo slips put forward equal requirements for the three major relationships and six aspects.
Confucius’ so-called “lord, minister, father, son, son” is exactly what Confucius means by saying that everyone is equal in the face of morality. What is even more advanced is that the bamboo slips also point out that it is not necessary to be a father to oust the king, and one can succumb to the king without being a father.
Because he believes that the relationship between monarch and minister is a kind of friend, a relationship of mutual choice. The so-called "friends are the way of monarch and minister." The relationship with the master constructs a different interpretation system.
In "The Analects of Confucius·Xianwen", Zilu asked Shijun. Confucius said: "Don't deceive others, but offend them." "The Analects of Confucius: Advances" records that Ji Ziran asked: "Zhong Yu and Ran Qiu, can they be called ministers and ministers?" Confucius said: "I think of Confucius as a different question. Zeng Yu Yu Qiuzhi asked. The so-called ministers should serve the king in a moral way. Now Yu Qiu can be said to be a minister. "Then he said, "Is it true that I will kill my father and the king?" "Disobedience"
As a disciple of Confucius, Mencius proposed a completely different theory from Confucius. His heavenly title based on benevolence, righteousness and loyalty transcended the secular human title and recognized the restraint of the noble clan on the king. Point out that the Qing of the opposite sex is different from the Qing of the old noble relatives. In "Mencius·Wan Zhang Xia", King Xuan of Qi asked his ministers.
Mencius said: "What is your question about the king?" The king said: "Is it different for you?" He said: "It is different. There are ministers who are noble relatives, and there are ministers who have different surnames." The king said: "May I ask your ministers who are noble relatives?" He said: "If you have a serious fault, you will give me advice. If you repeat it and don't listen, you will change your position." Wang suddenly changed his expression. He said: "The king should not be dissatisfied. When the king asks his ministers, the ministers dare not not respond to them." The king looked determined, and then asked the ministers with different surnames. Said: "If you have a fault, you will remonstrate. If you repeat it and don't listen, then go away."
"Mencius: Gaozi 1" Mencius said: "There are those who are noble in heaven and those who are noble in human beings. Benevolent, righteous, loyal and trustworthy, and be willing to do good." Bu Tire, this is a heavenly title; a public official, this is a human title. People in ancient times followed their heavenly title, and people today follow their heavenly title. If they get a human title, they give up their heavenly title. Those who are extremely confused will eventually perish." , there is obedience, but no remonstrance and contention; for those who serve the emperor, there is remonstrance and contention, but no flattery; for those who serve the tyrant, there are corrections and cuts, but no shackles. When threatened by chaos, living in poverty in a tyrannical country, and having nothing to avoid, it is customary to admire its beauty, promote its good, oppose its evil, hide its failures, talk about its strengths, and not mention its shortcomings.
"Poetry" says: "The state has a great destiny, and you cannot tell others to prevent them from bowing down." This is what it means. It also distinguishes the differences in levels of warriors as ministers themselves. "Xunzi·General Strategy": "The lower ministers serve the emperor with goods, the middle ministers serve the emperor with his body, and the superior ministers serve the emperor with people." In addition, "Xunzi·Encourage Learning" has a clear understanding of the warriors themselves. Put forward the requirement: "Those who follow the road will not come, and the two kings will not tolerate each other.
It is worth noting that there are still contradictions in the discussion of the relationship between monarch and ministers in Confucian literature, such as "Book of Rites·Qu Li Xia" ": "Being a minister is a courtesy and does not show admonishment. If he refuses to listen to three admonitions, he will run away. The son's affairs are close to his own, and if he refuses to listen to the three admonitions, he will cry and follow. "The Book of Rites Tan Gong Shang" points out: A gentleman says: "If a military advisor seeks people, he will die if he is defeated; if a state or town seeks people, if it is in danger, it will perish."
”