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The problem of governing morality under the guiding political structure – a kind of reflection on the political philosophy of “Zhengzi”

Author: Chen Yun

Source: The author authorized the Confucian network to publish, “My character and civilization” 2022 No. 5

Abstract: The political philosophy of Zhuangzi can understand that it is guided rather than arranged. It requires the political order to develop the guidance of the human destiny in the whole country and the protection of the life world. This political philosophy seeks to divide the virtues of the ruler from the virtues of the ruled. The former is the unvirtuous virtue that eliminates the extreme, while the latter is the unvirtuous virtue that is vital. The virtue of unvirtue defines the nature of the ruling activity as restrictive rather than verified. It does not point to the regular lives of the governed person, but can only offer it to the order of conditions. Since the whole country is a complex of diversity and differences in the national character, this makes the whole country seem like it is unmeasurable and cannot be regulated with homogeneous and unified sentiments. Therefore, the rulers must have the quality of “not to be measured” to open themselves to the whole country and achieve the “reality” of the whole country with the method of “indecision”.

 

The order of “Zhangzi” can be understood as a guiding political philosophy. Its essence is to respect and guide the whole people to correct their lives and protect their lives. The opposite is to develop a career world in which they are arranged political philosophy. Arrangemental political philosophy essentially restrains, subdues, and even impropers the feelings of life, and reforms its life world, making it an arrangement space for producing the subject and strengthening the monarch’s rule. The guiding politics seeks that the virtues of the ruler are different from the virtues of the ruled to correct the life of the person being ruled. If the focus of the former is “the superior virtue is not virtue” and the goal is to guide the whole nation to correct the life, then the latter is absolutely, from each individual to the cause of the correct life. The depletion of the ruler is intended to induce the depletion of the ruler. However, for the rule virtues in the order of “Zhangzi”, people often neglect to be triggered and achieved by the ruler’s virtues on the one hand, and on the other hand, they do not notice that the ruler’s absolute virtues are exactly the condition that the ruler’s absolute virtues are achieved by the ruler’s absolute virtues.

1. “Virtual virtue” and “Virtual virtue”: the division between the virtue of the ruler and the virtue of the ruler

 

“Responsible for the Emperor” will form the mechanism of guiding politics to be “no matter”: “No matter what is called a corpse, no matter how The government is full of responsibility and knowledge. The body is as weak as it is, and the wandering is without any worries. As long as it is received by heaven and without gain, it is also imperfect! The most important person’s concentration is like a mirror, and it will not be welcomed or avoid it, so it can help things without being hurt. “The king is “self” as a person, and selflessness is the condition of jade to make the whole country. We cannot let the king know how to make self-destructive sacrifices for the king for the whole country, because any self-destructive sacrifice in any sentiment determines the whole country by denying one’s own self, and its essence is “sacrificing oneself to the whole country” (“后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后后Although this kind of self-sacrificeIt is indispensable in public career, but it cannot be generalized. If “the whole country dies”, whether people sacrifice benevolence, length, beauty, or fame, reputation, location, and wealth, they will eventually lead to the “life” and “repulsiveness” of the whole country (“后后后后后”). “The whole nation has the Tao, and everything will prosper” (Liuhe), and “everything everything will prosper” is the prosperity of the king and things, that is, the cooperation and prosperity of the king and the people and all things, which is exactly the fantasy of guiding politics.

 

“The nation is righteous” means that the ruled is self-satisfied, but this does not mean that the denial of the ruled’s self-satisfiedness. It is not that the self-satisfiedness of the ruled and the self-satisfiedness of the ruled is in the level of differences, so that from the perspective of the difference between the ruled and the ruled See, what we see is not the same: from the perspective of the ruler, when the governed person is satisfied, the governed person is not satisfied; but from the perspective of the governed person, his self-satisfaction lies in the self-satisfaction of the governed person. The governed person does not regard the self-satisfaction of the governed person as self-satisfaction, but regards the unsatisfaction of the governed person as his gain. For the ruler, “the more one has, the more one has,” (Tian Zifang), “My characterBaobao.com电影》 Chapter 81 says: “Talents are not beautiful, The good ones do not believe in good words; the good ones do not mean, the wrong ones do not mean; the knowledgeable ones do not know, and the broadest ones do not know. The sage does not impure, and the more ones they have, the more ones they have; since they treat others, the more ones they have. The way of heaven is profitable but not harm, and the way of sages is not in conflict.” As mentioned in the “Verification Book”, the sage is actually a throne, the ruler takes “no impoverishment” as the existence, and “nothing is thick” (“The Lord of Nurturing”) as the existence. The more ones they are, the more ones they have; the more ones they are with others, the more ones they have. The one who is ruled is in wealth, wisdom, skills, etc., while the one who is ruled is in the virtue of communicating with heaven, which can cover all things; “for people” and “with people” are generally reduced by everything and one’s own responsibility. In fact, it is because of “for people” and “with people” and “with people” that are respected by things and are shared by things, so the more there are, the more there are. This is the secret of the rulers who often “take advantage of having something to be lacking” and “have no escape, so there is more than surplus” (“National”). Wang Fuzhi reminded the truth about this:

 

With what “has” and “for others”, people “have” and themselves will be defeated; with “many” and “with others”, people “has a lot” and others will be borne by themselves. Who can know the “for people” of those who have nothing to do? The “for people” of those who have nothing to do? The Tao is scattered throughout the country, and the whole country is vast, so it is “not improper”. Tao is for oneself, so there is “beauty”, “reality”, and “broadness”. It is both “beautiful” and “real” and “broad” it is better, and there is no one who “does not compete”. It is at the end of the Tao, like a spoonful of water in the sea, sucking it, drinking it, and burning it. Hold your head up and “behave”, be ignorant and “fight”? Don’t ask the “profit” and “profit” to be achieved by oneself, and betrayal and “harm”? Can you not measure the limitlessness of your limitlessness, or do you have no limit?It’s all over the place. “Stop it with the heavenly stent”, what is “being” and “being”? And what is “being”? And what is “being”? According to this understanding, what the rulers call for is “energy” – the amount of small amounts to many, from nothing to something – is what the whole nation calls “gain”; and the “gain” of the rulers is exactly the opposite of this, lies in “virtuality” but not “gain”, which is different from “the way of heaven runs without being”, “the way of emperor runs without being”, “the way of holy runs without being”, “the way of holy runs without being”, “the way of holy runs without being”. The king’s “virtual” but not “enrichment” lies in having “gain” (virtue) but forgetting “gain” and not taking “gain” as “gain”; he does not regard “gain” as “gain”, so he does not induce and encourage the whole nation to “exert their virtue” and “lew their nature”. This is the king’s “virtual” but not “gain”, which is the same as the “unobtained gain” of heaven. It is precisely this kind of “no gain” that is the most basic reason why Zhuangzi “respects the whole country but not the whole country TC: