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Revisiting the political philosophy of “Shangshu·Hong Fan”——Using the Five Elements and the Emperor’s Evil as the middle
Author: Ding Sixin
Source: Author Author Authorized Confucian Network Release, Originally published by “Zhongshan Major Journal (Social Science Edition)” 2017 Issue 2
Time: Confucius was in the 2568th year of Dingyou Xuanyue on Wushen
Jesus November 17, 2017
【Abstract】 “Hong Fan Jiuyan” is a symbol of royal power and destiny. It differs from the theory of “revolution”. The former belongs to the major and basic theories of governing the country, while the latter argues the justice of changing dynasties. Regarding the political philosophy of “Hong Fan”, before the Northern Song Dynasty, Confucians paid more attention to the Five Elements; after the Southern Song Dynasty, intellectuals paid more attention to the Emperor’s Extreme. The main nature of these two sacreds is completely in line with their order in the nine sacreds: the five elements are the initial sacreds, and the emperor is the second sacreds (middle sacreds). The so-called five elements are mentioned because they can be applied to common people, so they are referred to as the five elements. The Five Elements are the basis for practicing domineering politics. “Hong Fan” already has a five-yuan thinking method. Through this thinking method, the monarch can well regulate and construct the world of its rule. Moreover, the Five Elements themselves had a certain sequence in ancient times, which deepened people’s understanding of this world. The “Emperor” of “Emperor” is trained as “king” and “big” is not correct; “Emperor” is trained as “middle”, but it potentially includes the meaning of “supreme” or “supreme standard”. Zhu Ziyi overturned the old teachings and took “the most extreme standard” as the first meaning. The so-called “Emperor” originally means that the king should establish his position with the middle Taoist tree. From the perspective of content, the imperial sacredness includes the middle way and the basic thinking of “being a parent”, which are the main connotations of Confucian political philosophy. During the Southern Song Dynasty, because it became the key topic of “national affairs”, “Emperor” became the concept of the power group’s competitive application and the scientific group’s extreme interpretation. Tomorrow, Wang Huai’s explanation of political practical theory is of course a vulgarization of this concept, but Zhu Zi’s explanation of the interest of knowledge scholars may not necessarily hit the original meaning of this concept.
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【Keywords】Shang Book; Hong Fan; Five Elements; Emperor; Political Philosophy
“Shang Book•Hong Fan” is a very important article, including some basic points of modern Chinese political philosophy. “Hongfan” means “big law” [①]; and the so-called “law” contains both “Tao” and “regular system”The two meanings are different from the concept of “law” mentioned by the ancients. Not only this way, and the predecessors confirmed Hong Fan Jiuqian as the “Dao of Heaven”. “Historical Records: Zhou Benzi” says: “King Wu is also ugly, so he asked about the way of heaven.” In fact, this statement comes from “Hong Fan” himself. “Hong Fan” says: “The emperor was furious and did not give Hong Fan Jiuyan.” He also said: “Heavenly Yu, Hong Fan Jiuyan.” This is to directly determine Hong Fan Jiuyan as the “Dao of Heaven”! Through the word “Heavenly Way”, predecessors confirmed the sacredness, continuity and responsiveness of Hong Fan and Jiudan.
“Hong Fan” undoubtedly focuses on the two elements and the emperor’s extreme, which has a profound ideological impact on later generations. The Shangshu study of the Han Dynasty took the twenty-eight chapters of the current text as the classical basis, and the “Hong Fan” as the middle, and the five elements as the focus in the nine elbows. The “Han Book” and the historical books of the following dynasties all contain the “Five Elements Records”, which can be verified. The Song Dynasty’s Shangshu is a tradition that follows the Tang Dynasty, and uses 56 ancient Chinese essays as classics, and uses “Hong Fan” and “Da Yu Zu” as the middle part of the essay. From the perspective of “Hong Fan”, the interpretation of the Song people has experienced the change from the five elements to the comparison between the imperial and the imperial comparison. From this we can see that the “Five Elements” and “Huangzi” are indeed the two most important ones among the nine dynasties. From the current research, although the relevant articles are very rich, the essays about their philosophical thinking are still rare; and, in terms of training and understanding, even these related articles still have some key points worth discussing. Here, the author focused his eyes on the five elements and the imperial ecology, and once again deeply explored the political philosophy of “Shang Shu Hong Fan” [②].
1. The nature, goal, and the five elements, and the sequence of the two elixirs of the “Hongfan Jiuyin” theory
1. The nature, goal, and the difference between the “Hongfan Jiuyin” theory
“Shangshu·Hongfan” is a work in the early Zhou Dynasty [③], and generally believes that the author is Jizi [④]. It reflects how the Yin and Zhou dynasties should be used to govern the country as emperors (“kings”). The difference in the description angles of “Hong Fan” and “Zhou Sheng” are very big. The chapters of “Zhou Zhi” take respect for virtue, protecting life and protecting people as key points of thinking. The goal is to make a name and to prove the fairness of the Zhou revolution: on the one hand, it strengthens the theoretical self-responsibility of the Zhou people’s group to govern the whole country, and on the other hand, it is used to convince and soften the Yin officials and the people who have overcome and learned the smooth work of the industry. These two aspects combined are nothing more than to consolidate the Zhou people’s rule, in order to achieve the political goals of the whole country for a long time. However, “Hong Fan” is different from this. It discusses how to effectively govern the whole country from the perspective of the emperor (“king”) to achieve the political goal of “Yi Lunyu”. Regarding this, Hong Fan said:
There are only ten (and three) sacrifices, and the king visited Jizi. The king said, “Wow! Jizi, only the Tianyang (子) is easy to approach and live in harmony with each other. I don’t know that his Yilu is in danger.” Jizi said, “I heard that in the past, the Miyang flood, the five elements were circulated. The emperor was furious and did not give Hong Fan Jiuyan. Yilu is in danger, and Lilu is in danger. [⑤]. Yu was moved. Tian was in shock and Yu Hong Fan Jiuyan, and Yilu is in danger.”
This passage can be called “Preface to Hong Fan”. The conversation between King Wu and Ji Zi happened in the second year after King Wu conquered Yin, that is, the thirteenth year after King Wen gave him the order. The reason for the dialogue is that after King Wu seized the country, he asked Jizi how to govern (manage) the affairs of the whole country and An Ning (large political parties). “Historical Records: Zhou Benzi” says: “King Wu had already defeated Yin. In the next two years, he asked Ji Zi Yin why he died. Ji Zi couldn’t bear to say that Yin was evil, so he should tell the kingdom of life and death. King Wu was also ugly, so he asked the way of heaven.” Here, King Wu turned from asking “Why Yin was dead” to the question of “asking the way of heaven”. In fact, these two questions were serious questions that the Zhou people had to face and answer after the Zhou Dynasty’s revolution. The previous question revealed the great interest of King Wu in the justification of the change of dynasty and the change of dynasty. His most basic goal was to prove that the Zhou Revolution had a source of destiny. This evidence is the teaching task of ideology and form that the rulers of the early Zhou Dynasty (King Wu, Duke Zhou, Duke Zhao and King Cheng) took for a long time. Of course, the purpose of this “reactionary” theory is not to be purely purely for the mental comfort of religious ideas, nor to convince the Yin people to be content with the will of heaven. At the same time, it also includes the new connotation of rebuilding the Zhou king as the supreme politician or political subject through the concept of “virtue”. This theory is often the main reason for the political crisis that could arise at any time after the Zhou people dissolved the reaction. Throughout the whole article, the purpose of “Hong Fan” is obviously different from this. The latter question show
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