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The interaction between academic and politics – taking Zhen Dexiu and Xu Yuanjie’s reading at the banquet as an example
Author: Wang Qi
Source: The author authorized by the Confucian network, originally published by “Hunan Major Studies” Issue 1, 2021
Content Summary: The banquet was originally a place where emperors’ history teachings were taught. Why did it gradually become a political space that values both the inner and outer dynasties? Through the lectures and readings of Zhendexiu and Xu Yuanjie, it can be seen that scholars and officials have used the classical interpretation of the morality and sages of the monarch and ministers to learn the morality and sages and governance, and the current affairs exploration and information transportation behind the banquet. This not only expands the channels for scholars and officials to participate in politics and the source of information on the political decisions of the emperor, but also achieves a common understanding of the monarch and ministers in terms of value concepts and governance strategies. href=”https://twlovecandy520.org/”>Inclusive contract From then on, it laid the foundation for the ruler and ministers to govern the whole country, presenting the dynamic process of scholars and officials taking banquets as a platform and learning and politics.
Keywords: Reading at a banquet; Stay at a banquet; ruler and ministers together; true virtue; Xu Yuanjie
After the founding of the country in the Song Dynasty, the martial arts governance strategy implemented out of the needs of “governance” greatly promoted the rise of the main idea of the great scholars and officials, and gradually formed a political format for emperors and scholars to govern the whole country. Regarding the structure of this co-governance format, the public paid close attention to its relationship with academic qualifications, school teaching, and talent selection system, and neglected the founding period arising from the emperor’s “classification” needs. It was very stressful and often worked overtime. The main impact of the banquet system. [1] “Big Events and Notes” by Luzhong says: “When a man lives and rests, it is called the inner court, the outer court, and the white banquet. The three are broken.” [2] The “Yuan Banquet” is the place where the emperor teaches history, [3] Why has it become the main political space parallel to the inner court and the outer court? What kind of relationship does it have with the construction of the concept of common management between the monarch and the minister? How can we communicate between science and politics? The great scholar Zhende Xiu of the Song Dynasty and his student Xu Yuanjie once attended the banquet as an “imperial teacher”. Not only did he leave behind the lecture “Baishou Shuyi” for the lecture, but he also recorded the interaction between the king and his ministers at the banquet with the feelings of reading diaries. [4] We studied how the scholars and officials of the Song Dynasty used the rituals and answers to interact with the monarch and ministers in the lectures, as well as the current political exploration after “staying at the banquet”, using academic participation in politics, affecting the emperor’s virtue cultivation and political decisions, leaving behind precious information.
1. Lecture on the Bian: The interaction between the monarch and the subjects’ academic and politics
Since the object of Lecture on the Bian is the emperor who is a king of a country, this will definitely determine that the banquet officials cannot be confined to the knowledge and teaching of words such as “analyzing the chapters and sentences, examining the same, recording, and preparing to be consistent” when speaking, but rather to guide the emperor to “learn the way of Shun, and knowing the big point, they must take action.The people of the whole country are approaching, [5] Through the development of classical principles, the ruler was used to guide the king with “Tao”, and the ruler was achieved, and the whole country was valued in “governance”. At the same time, through the answers from the monarchs and ministers in the banquet, they negotiated and communicated with each other, and provided a common offering for the monarchs and ministers in their thinking and concept of governing the country. [6]
1. The purpose of the ruler and ministers to form a meaningful and sage for the ruler and ministers to form a common understanding in their thinking and ruling. [6]
1. The meaning of the ruler and the ruler and the ruler’s virtue and sage.
From the beginning of the Song Dynasty to the late period of Renzong, although they were influenced by the chapters and sentences of the Han and Tang dynasties, they were held in the banquet. Although the emperor still focuses on the methods of writing and sermons, [7], but for the emperor’s desire to “learn to seek governance”, even Yang’an, who had been serving as the chief of his 27-year-old son and was regarded as “the main focus on the annotation and remarks, no one else invented”, was also very conscious of the movements of self-interpretation. For example, when Renzong talked about the “Sixth of Kun Gua” in the “Yi” in “The Legend of Changes”, Yang’an Country contacted the current affairs and extended the meaning: “It is like a person who is a ruling minister who is arrogant and dominates the king and leads people. He cannot be wise, can move people’s hearts and overthrow the country. If he is not too early, he will inevitably suffer from dragon wars. ”[9] He taught Renzong to distinguish between ignorance and loyalty and treacherousness, and ensured the stability of the country’s political stability. Similar rulings are often seen in “Imperial School”. [10] During the reign of Emperor Shenzong, Wang Anshi, Shudian, Lu Huiqing, Zeng Bu and other “new school” figures came to the banquet, and the banquet lectures gradually formed the “development of the principle of “development”, href=”https://twsugarhoney520.org/”>Breeding storiesSense of the king; contacting the emperor’s actual situation, the language is literal; speaking of the situation is not restricted, the language is pure; suggesting the court’s current affairs and practical use throughout the world” and other characteristics, [11] Starting from the monarch’s physical and mental cultivation and political practice, conducting classical essays and rational development, so as to enhance the king’s heart, cultivate the king’s virtue, and influence politics. [12]
Southern Song DynastyBaoqing.com RecommendedThe great scholar Zhende Xiu and Xu Yuanjie talked at the banquet, and also adhered to the style of “the banquet is not a chapter-by-section analysis”, focusing on the style of “promoting the sage virtue and pursuing the body”.[13] putting efforts on the formation of the king’s virtue and the sage governance. For example, in the first chapter of “Big Xue”, Zhende Xiu said in the opening chapter “The two main words “Kang Zhi” and “The Emperor’s Dictation” are in the word “Ke”. The virtues of others are the same. The reason why it is a distinction between saints and ignorance is only the difference between wise and ignorance. The reason why ordinary people cannot be as clear as they are, is because they are weak and weak, and the other is because they are blocked by material desires.” It reminds everyone of the laws of nature and humanity. The reason why it is difficult to achieve the truth of the virtue of wisdom is that many people “against themselves and do not want to do anything. “In addition, it pointed out that the emperor’s labour is focused on facilitating material desires”, and encourages himself with the word “resistance”, “and not to say that he cannot be defeated, so Emperor Wen can reach it.” ”[14] Zhendexiu explains firstThe ordinary principles of science and the hard work of mortals in singing, then point out the key to the emperor’s self-cultivation and virtue, making classical essays natural and vivid. Similarly, when talking about the “big learning rules and regulations”, Zhen Dexiu pointed out that “the unwillingness of the whole country will begin with the unforgivable hearts.” From the perspective of human ethics, he specifically pointed out the unforgivable expression of being a son, a father, a brother, a minister, and a man, which was extended to the emperor’s “the way of being a sect” and contacted the reality of the people’s social reality at that time, “in recent years, the people who are sad in the Yuanyuan” and hoped that the Lizong would think and lead the scholars and the soldiers and the soldiers to suffer from cold winter and moon, and to save others from… themselves, “with a timid heart, and to provide favorable policies” to help the people avoid being cold. [15] In addition, it pointed out that the most basic reason for forming this kind of “the army is close to the grievances” is “the powerful ministers open the door”, the county magistrates and the “extremely suppress them to fill the brink of their brilliance”, and proposed a solution plan for “choosing good officials and ruling good officia
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