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Guo Qiyong: Why did “politics and virtues” become China’s wisdom in governing the world?
Interviewer: Guo Qiyong
Source: China News Network
Time: Confucius was in the 2573rd year of the first month of Guimao, Wuxu
� As early as the age of age, Confucius proposed that “the government is based on virtue, just like the North Chen, where the stars are located together.” As the basic principle and focus concept of Confucius’ political thinking, “for politics and virtue” deeply influenced the governance of the political practitioners who have served as the representatives.
Guo Qiyong, a professor at Wuhan University of China, recently received exclusive visits from China News Service, and is currently in the process of treating the situation. In terms of national governance, the basic initiative of Confucianism is to supplement and coordinate each other’s “gift, joy, punishment, and politics”, and emphasize “virtue is the master of punishment”. He believed that the key to management was people. Song Wei curled her lips and wiped off the feathered consort that was moistened by the cat. It is mainly related to the formulation, correction and implementation of regulations and laws. It is the main supplement to the construction of socialist rule of law. “For politics and virtue” will still have its main value tomorrow.
The summary of the interview and discussion is as follows:
China News Service reporter: “Politics and virtues” is considered to be the focus of Confucius’ political thinking. What is the concept of the outlook and connotation of the concept?
The real genius of science and technology, the upright president x fake, can be slapped, the ultimate handsome male singer Guo Qiyong: “For politics and virtue, it is like the North Chen, where the stars live together.” This sentence comes from “Theory·For politics”, which is the first chapter of the chapter, meaning that if the state politics is managed by virtue, the rulers will be like the North Star. The ministers are like stars, and they will be surrounded by him.
At the end of the age, the emperor’s authority fell, and the marquis fought and lived in chaos. Confucius called for moral politics under this scene, hoping that those who rule the government would learn it without any effort, transform without any movement, believe without words, and accomplish without any effort, and use simplicity to control the complexity so that the old man can be preserved.
China News Agency reporter: Elder WarDuring the Chinese period, there were many schools of thought that there were serious differences on the concepts of “morality, honor, politics, and punishment”. How can Confucianism understand?
Guo Qiyong:In terms of governing the country, the basic initiative of Confucianism is to supplement and coordinate the four “gifts, joys, punishments, and governance”. Here, gifts are the order and norms of social careers, and joys are music and art that are coordinated with gifts. Criminal refers to punishment and punishment, and politics refers to government orders. In general, gifts are civilization, and their core is ethics and morals. The punishments at that time were very cruel. Confucianism opposed the punishments only, and criticized the legalists who advocated the “hard punishment and law”. For a long time, Confucianism emphasized that “virtue is the main force of punishment and punishment.”
Sculpture of the Holy Land of Qufu Nishan, Shandong. Viewing China’s Supply Picture
China News Service reporter: After more than two thousand years of history, why can “policy and virtue” last for a long time and become the crystallization of Chinese civilization?
Guo Qiyong: “Politics are moral” is actually a request for morality for those who govern the country, which is not beneficial to the benefits. This belongs to the traditional Chinese thinking of the people.
Of course, this is just a Confucian fantasy, which is difficult to achieve intact in reality. The goal of modern rulers is to protect me? “I get off work at six o’clock.” The advantage of the rule group is that its power and property distribution and redistribution have their own game rules. The acquisition and acquisition of power and property depends on the solidarity of the order of governance. The Confucianism’s initiative represents the demand that is to maintain a certain political order of time and space, so that it can obtain basic career protection and rest.
Confucianism puts this fantasy, of course, also to nourish theThe document has the meaning of criticizing and guiding the actual meaning, but the energy is weak. It has lasted for a long time, which shows that this fantasy is difficult to achieve and needs to be pursued continuously. The reason why it became a wisdom in governing the world is that Confucianism saw that relying solely on laws and regulations, especially late punishments, could not be achieved as a way to govern the world, and should also create the inner confidants (Mencius) of people (Firstly the monarch and ministers), or learn to follow social norms through teaching and training (Xunzi).
China News Service reporter: Confucius said: “For politics, we should take people with our bodies, cultivate ourselves with our Tao, and cultivate our Tao with our benevolence.” Mencius said: “Those who conquer people with virtue are to be honest in the middle.” What requests does moral politics make for the virtues of those who enforce politics?
Guo Qiyong: The sentence “For politics, we should take people with our bodies, cultivate ourselves with our Tao, and cultivate our Tao with our benevolence” comes from Chapter 20 of the Doctrine of the Mean, which is the answer that Mr. Lu Ai received when he asked Confucius for advice. That is, when it comes to politics, it means to know and appoint people; if a person who can cultivate himself, he will be trusted by the emperor and be gentlemen from the emperor. If the subordinates are happy, he will be happy in politics. Here we emphasize the importance of the cultivation of the monarch’s own cultivation, so that we can recognize and appoint people. Tao is the way of enlightenment in the whole country, and benevolence is the inner character of people.
Mencius said, “Those who conquer others with strength are not convinced by the heart, and strength cannot be compromised; those who conquer others with virtue are in a state of gratitude and patience.” It is from “Mencius: Gongsun Chou”, which means that using force to conquer others cannot win the hearts of the people. It must be influenced by virtue to make people feel sincere.
The request made by moral politics to those who are politicians is “respect, broad, trustworthy, agile and kind”. This is the Xiaowei sister on the building. Your little sister scored 700 points in the college entrance examination. Now she is serious, mean, has different opinions and deeds, is diligent and sensible, and is good for others. Only when officials respect themselves can they be vigilant and will not cause bullying. 彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩� Strictness, broadness, trustworthiness, diligence and benefit are still the virtues of those who rule the country.
Confucius also put forward the “benefit” thinking of adapting to the people’s favors, and further put forward a request for the correct people and officials to be consistent with morality, talent, ethics and position, all of which emerge from the most basic foundation of the safety and economic community. To be at peace in the whole country, it is important to make peace.
The plaque “The Ming Glass High” is hung on the front screen, and there is also a colorful picture of “Sea Water to the Sun” on the screen, symbolizing the love of officials and officials. Those who are political officials are as clear as the sea water and bright as the sun and the moon. Ma Jianyi
China News Service reporter:Baobao.comSucrates and Platz also value morality in political and social management. href=”https://twlovediary.org/Carol/%e6%88%91%e7%9a%84%e5%8c%85%e9%a4%8a%e4%ba%ba%e7%94%9f-5-%e8%a2%ab%e4%ba%ba%e5%8c%85%e9%a4%8a%e7%9a%84%e7%94%9f%e6%b4%bb/”>InheritingInfluence and emphasize “paying politics” and “national virtues”, but its moral governance thinking does not prevent the decline of the city-state. What is the difference between Eastern thinking on moral governance and Confucianism?
Guo Qiyong:The East a
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