【郭齊勇】“觀乎人文，以化成全國”——儒家禮樂文明的人文一包養行情精力和現代價值

The 2018 Shandong Confucius Festival Presentation Picture Source: View China

The differences in social norms in ancient and modern times cannot be considered in the Tao, but the level of civilization in the countryside, coordinate the relationship between the groups, villages, communities and neighborhoods, and promote the health, harmony and orderly development of the family and society. It cannot be as good as the system, rules and relevant value guidance of the new era of the tribute civilization. Tomorrow we will still face the task of improving the level of civilization in the country. In this regard, the tribute has deep resources.

There are many behavioral norms in the gift, which are actually civilized habits and are still valuable tomorrow. Behavioral rules for food, clothing, housing and transportation: Do not make the sound of “Zhazha” when eating, do not put the fish meat that has been put on the plate with chopsticks, and do not pick a delicious food to eat; do not listen to it secretly from the ear.When people say, don’t shout loudly when answering, don’t wander around, stand upright, sit elegantly and wait. There are also many moral trainings in “The Tribute”, which have broad meanings. For example: “Ao (Ao)’s image of “Book-scent Beauty”. As one of the background characters, Ye Qiukong is not growing in the first place, his desires are not fulfilled, his ambitions are not fulfilled, and his happiness is not fulfilled. “There is no gain in wealth, and no exemption in difficulties. “(“Ququ”) These are all mottos that do not benefit our body and mind.

What is “gift”? Our country has been a country of gifts for a long time. Confucian gifts are the career norms and rules of modern society, including grade order, etc. Gifts originate from customs. Confucian gifts are in addition to daily affairs and dealing with things. In addition, serious things such as crown, marriage, ceremonies, sacrifices, courts, vocations, towns, and scheming have their own specific meanings. The crown is to understand the responsibility of adults; the wedding is to make the difference between men and women, and to establish the husband and wife; the ceremonies are to be cautious and pursue the distance, and to understand the meaning of death; the sacrifices make people honest and loyal. Among them, sacrifices are to worship the heavens as the beginning of the report, worship ancestors as the pursuit of filial piety, and sacrifices to all gods Receive merits for respecting virtue; the gifts of court are based on the meaning of wise rulers and ministers; the gifts of hiring asks make the emperor and ministers respect each other; the gifts of drinking in the town are based on the order of the age and young; the virtues can be observed through the simplicity of the gifts. In short, these ancient gifts include the values ​​of religion, politics, ethics, art, and aesthetics, and are for stabilizing society, regulating people’s hearts, and improving careers There are all positive meanings.

Political justice and social management in the tribute civilization

Regarding “Zhou Rong”, Xuan Xuan believed that: “Zhou Rong” was a Confucian book, and its book was created in the late stage of the war. “The important thinking is the late Confucianism, and some of them are formed by the Confucianism that developed into the late war, which integrates Confucianism, Taoism, Law, and Yinyang (see “Media”, “Ministry”, “Zhou Rong”, Yuelu Bookstore, 2001 edition, page 5 ). Yang Qian said: “Although the Zhou Rong is a work of age and war, the system described in it is no longer the original facial features of the Western Zhou Dynasty, and there are many branches of spelling and fantasy, the rural system recorded here still retains the characteristics of the Western Anniversary era. “It is also said that the original script of the Western Zhou Dynasty is no longer the original script of the Western Zhou Dynasty. “It was Confucianism that made reforms according to the style of later generations” (Yang Ma: History of the Western Zhou Dynasty, Shanghai National Library, 1999 edition, page 395, page 2 of the Media).

“Tender Notes·The Royal System” and “Zhou Rong” are both discussed scripts, and pre-Qin Confucianism is shown in the body. href=”https://twbabydating99.com/”>Long-term maintenance concept and design of href=”https://twbabydating99.com/”>of long-term maintenance, of course, some hrefs were implemented in the Western Anniversary, and some hrefs were implemented in the Warring States Period. Although “Zhou Rong·Directors Second” and “Quo Yue·King” are both ancient Chinese and modern Chinese, but as we break the walls of ancient Chinese, from the perspective of the contents of the two related to social justice and welfare hrefs, the correlation is more important.

The gift is a “one man gives a hundred treasures” card design that has a great influence on the later generations of ground plate systems. “The Royal System” “made a hundred farmland”, and the system stipulates that a farmer can receive hundreds of farmland. The hundreds of ground plates are classified according to the fat and barren category. A farmer in the upper-grade ground plate can support nine people, and the second-grade ground plate can support eight people, which can be reduced to seven, six and five people in a row. The salary of common people who serve as responsibilities in the government is different according to the expenditure area of ​​these five grades of farmers. The salary of the corporals of the marquis was compared with the farmers in the upper grades, so that their salary was sufficient to replace their own farming income. The salary of the sergeant is twice as high as that of the sergeant, the salary of the sergeant is twice as high as that of the sergeant, the salary of the sergeant is four times that of the sergeant, and the salary of the sergeant is ten times that of the sergeant. There are obviously differences in salary, but the most basic guarantee of life for farmers to have farmland.

The Zhou Guan and The Royal System both have a system design that cares for and helps the weak in society. For example, there is a system of nurturing. In ancient times, there were gifts for nurturing old age in Yu, Xia, Yin and Zhou dynasties, and they determined to combine the Zhou system of the previous dynasties and emphasized the system of nurturing old age. An elderly over the age of fifty (including common people) enjoy the favor. After the three generations of kings were raising their old age, they had to check their relatives according to their household age. A person in his 80s may have a son who does not serve corvee; a person in his 90s may not serve corvee-service; a person in his family who is sick and sick, and cannot handle his own life, one person in his family may not serve corvee-service; a person who serves his parents will not serve corvee-service for three years; a person who moves from a large-scale land to a marquis will not serve corvee-service for three months; a person who moves from a different marquis will not serve corvee-service for one year.

Regarding the treatment of social weak people such as widows and widows and vulnerable people, “The King’s System” almost reiterates Mencius’s statement, pointing out: “The young but without a father is the lonely, the old but without a son is the lonely, the old but without a wife is the proud, and the old but without a husband is the weak. These four are the sacred and sacred and sacred and sacred and sacred and sacred and sacred and sacred and sacred and sacred. (“Treasures·King”)

“Change” means regular food to save economy or life supplements. It is also said: “There are people with silence, silence, silence, and dwarfs, and all craftsmen use their own tools to eat them.” For people with silence, silence and limbs, there is a system of care, which means that the country can live. The country feeds them with the expenses of craftsmen. It is also said: “The common people and elders do not eat in vain”, that is, the elderly in the old age cannot eat as much as they only eat without dishes. It is also said: “To nourish the elderly and even filial, to care for the orphans and to catch the lack.” That is, to develop a trend through education and structure, guide the people’s contributions and help the needy.

In ancient times, people used their efforts to cultivate public