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Tianli Tianran: A new commentary on the view of King Guo Xiang
Author: He Fan (Study Assistant, Ph.D., Institute of Humanities, Nanyang Technological Institute, Singapore)
Source: “Jianghan Academics”, 2020博官网Issue 1
Time: Confucius was in the 2570th year of the year of Jihai Bingchen
Guo Xiang holds the lord’s argument and believes that the monarch is ineffective. Modern scholars have pointed out that Guo Xiang’s viewpoint is inconsistent, because since the monarch is ineffective, can political operations necessarily require the monarch? This article believes that Guo Xiang’s monarchy concept can be fully explained through his natural philosophy. On the one hand, Guo Xiang believed that the monarch must make all things complete their natural nature by inadequately doing nothing; at the same time, he emphasized the monarch’s status, that is, the monarch itself needs to be capable and have outstanding personal strength, recognize talents, and enable society to operate better. Only by paying attention to the level of the monarch can we understand Guo Xiang’s monarch’s argument more comprehensively.
KeywordsBaoqing:Guo Xiang; There is a king without a king; there is no reason; natural; political philosophy;
1. The rise of problems
In the international discussion of political philosophy, one of the main issues is the relationship between having a king and having no king. This topic has a deep political and social outlook. Since the middle and late Donghan period, the second-level monarch and ministerial concepts have been widely circulated in the political and social aspects. 2. Taishang and relatives are proprietorous, and politics is increasingly corrupt. The monarch in the central court is also incompetent and incompetent, and he is not obsessed with life. In this context, the question of whether the monarch can definitely exist is overview3. During the reign of Emperor Huai, the old man in Huai asked the following question:
The old father of Hanyang is unknown. During the Yan Xi period of Emperor Huan, he was lucky to be Jingling. He passed by Yunmeng and died in the storm. He was surrounded by a man who was alone in farming and never rushing. Shang Shulang Nanyang Zhang Wen disliked him and asked, “Everyone is coming to see you, but my father is alone, why?” My father smiled but didn’t say anything. Let’s walk down a hundred steps and speak with your own words. My father said, “I am a savage, but I don’t know how to speak. Please ask the whole country to establish an emperor in chaos? The reason is to establish an emperor? The emperor is to establish an emperor with his father and the whole country? The emperor is to serve the emperor with his father and the whole country? The former sage king protect the Internet world, with thatched cucumbers, and thousands of people are to protect themselves. Now my son is the king, and he is to live in peace and wandering without any precautions.”[1]2775
This conversation and twoaspect. On the one hand, the old man in Huaiyang did not think that Emperor Huan was his monarch, but the “son’s monarch” (Zhang Wen’s monarch). In the middle and late Donghan periods, the relationship between the monarch and the subject was not undecided. What is more philosophical is the thought of Huaiyang Baishen’s source of monarchy: What is the basis for the existence of a monarch? Is it because the nation has established a monarch to revive the country’s war, or is it that the whole country has fought to establish an emperor? Or was the emperor established to serve as a slaughter? Furthermore, if you admit that the monarch is bound to exist, then what is the monarch’s responsibility?
In the two aspects of the existence of the monarch and the responsibility of the monarch, the philosophers from all over the world held a fierce debate. Ruan Ji believed that “there is no king but the common people are determined, and there is no minister but the reason is reasonable”[2]66, and Jingyan also believed that “the ancients had no king but were defeated in the contemporary era”[3]493; Ruan and Jingyan directly denied the need for the existence of the monarch. Ji Kang and Guo Xiang held the position of the king. Ji Kang recognized the need for the existence of the monarch, and believed that “respecting the throne for the whole country is not to value wealth for one person” [4] 296; Guo Xiang also believed that “the monarch and ministers are of high or low status, and the hands and feet are outside the law of heaven” [5] 58. At the same time, he also believed that “thousands of people gather together, not one person is the main one, and they will be dispersed without trouble. Therefore, if there is too much money, there will be many kings, and if there is no money, there will be no king. This is the way of heaven and man, and it must be appropriate for us” [5] 156. It is obvious that in terms of social effectiveness, Ji Kang and Guo Xiang believed that the need for the existence of a monarch is to establish the whole country, not for the selfish interests of the monarch. Moreover, Guo Xiang further believes that the existence of the monarch and his subjects is like the difference between the inside and outside of the brothers and feet, and is “natural in nature.” On the one hand, Guo Xiang admitted that the existence of the monarch is certain, and on the other hand, he believed that “if you do nothing and do not have a common deed, you will be the king of the whole country without going,” [5]24, that is, the responsibility of the monarch lies in “nothing”.
However, Guo Xiang’s understanding of the existence of the monarch seems to be inconsistent with the monarch’s responsibility. The public authority believed that “Wang He believed that the political system was natural to change. She was familiar with her movements. Song Wei handed the cat over to her, and felt a little at ease. It was transformed. Therefore, the lord had a lord who took the lord for the need. Although there was no lord, why did he have a lord? Although Guo Xiang explained it, it would be difficult to avoid any suspicion of conflict.” [6] The 345 Teachers and Teachers were very quick to observe, because according to Guo Xiang’s understanding, if the monarch’s responsibility was “no lord”, then there was no difference between a lord and a lord. This is a proof of doubting Guo Xiang from the perspective of the monarch’s responsibility. From the perspective of the existence of the monarch, Guo Xiang believes that “what you pay for at the time is the king, and those who do not respond to the world are ministers”[5]58. At the same time, he believes that “if you have too much money, you will not be able to be too much, you will not be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be
So, can the above contradictions be resolved from Guo Xiang’s philosophy stand up? Guo XiangRegarding the basis for the existence of the monarch, there are words that “the law of heaven is natural” and “the way of heaven and man”. Then “nature” and “nature” are the key points of Guo Xiang’s discussion. In addition, Zeng Minqian, the chief teacher of Tom Yi, pointed out that Guo Xiang believed that the monarch’s behavior of “not governing it” was actually based on “Ren Tianran”. [7]157 This article will settle in the discussion of the teacher, Master Tang, focus on Guo Xiang’s natural conception, and try to resolve the “contradiction” of his political thoughts. This article believes that Guo Xiang’s statement of the origin of the monarch and the responsibility of the monar
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