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Why can “one book” be enough?
——A plan to rebuild the basic society of the Southern Song Dynasty
Author: Cui Haidong
Source: Author Authorization Confucian Network Published
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� However, the Song Dynasty was that the national public power system gave up its responsibilities in nurturing and educating, and the main body of nurturing became a tyrant, and the object of education was concentrated on the scholars and the basic power of governing the people fell into the hands of officials and clerks, so it formed a situation where the king and the high and low hatred were enemies. For this, Shui Xin proposed a reconstruction plan that emphasizes both high and low levels and public and private equally: First, protect private fields, official purchases public fields, and work on land to solve problems; second, vigorously transform official schools and encourage private schools to teach them; third, to consolidate the administration of officials to strengthen the management ability of the basic-level bureau, and at the same time, to actively demonstrate and advocate Confucian scholars to pursue basic-level autonomy in the family and party levels.
Keywords: Yeyang; nourish; teaching; a book
Yeyang (1150-1223), whose courtesy name was Zhengyi, was from Yongjia, Wenzhou, a scholar of the Southern Song Dynasty, and was known as the chief teacher of Shuixin. “History of the Song Dynasty: Ye Sutra” calls him “elegant and self-benefits of economy”. He has excellent explanations of the ills of the political, economic, military and other systems of the Song Dynasty and its countermeasures. This article evaluates his theory of reconstruction of the basic society of the Southern Song Dynasty through his fictional social structure, analysis of the actual society of the Southern Song Dynasty, and more governance measures.
1. High and Low Script —Shui Xin’s fantasy social form
The modern society imagined by Shui Xin is “In ancient times, people were one with the king, and people were two with the king in later generations. In ancient times, the king had both cultivated and taught, and then governed, and his power was always more than enough.”[1] Such a society that shared the same public and private relationships with each other and had two “one book” of high and low, one is the one with the king and officials, and the other is to cultivate and teach and govern. We explain it separately above.
(I) The king, official, and ordinary people
1. You are the most approachable person. In the eyes of Confucianism, people’s quality has high or low levels, their knowledge has sequence, and their evidence has a sense of ruthlessness, so there must be some distinction between wisdom and ignorance, ability and inability. Therefore, on the one hand, we must be excited to teach it, such as “there is no kind of teaching” (“On the “On the “The title of the verse · The name of the verse · The name of the verse ), “The prophets know after seeing, and then they realize after seeing” (The title of the verse · Mencius · Wanzhang 1) is the first to break through, and then to break through the overall system of the literati and agricultural industry; on the other hand, we must enrich and organize it, that is, manage it. Therefore, we must “select the rank and ability” (“Traditional Notes·Traditional Tribute”), among which the saints are kings, “being rank but not being conveyed” (“Tang and Yu Way”) [2], and the rest are appointed as officials. Water Heart inherits this and clearly defines the true nature of the king: “The king is the general of the common people.” [3] This will pull down the king from the destiny of heaven, the sacred nature of the world and the conformity to the law, and restore it to the abilities of the common people – no matter how he is just a member of the common people.
First, in terms of the method of generating the monarch, the water heart should be used to control the water. He strongly criticized Xunzi’s view of his opinion that he was wrong:
“The secular sayings said: “There is Shun, who is willing to do it.” Xun Qing understood that he was not right,… According to the Preface of Books, “it will be over to the position and to the Yu Shun.” The Books recorded that Shun was very clear, and he also said that he was “reigned in his seventy years, and was tired of diligence in his old age”; but Xun Qing did not believe in Books and thought that it was a secular saying? And what is it to be a gift? Where can we maintain our old age and decline as the position of emperor? …Xun Qing called the emperor like the emperor of heaven and the god. Qin Shihuang called himself “I” and ordered it to be the commander, and ordered it to be the slander, and the common people said it to be Qianli, and his intention was the same, but Xun Qing did not know it, how sad! [4]
Xunzi regarded the king as the great god of the Heavenly Emperor, and publicly opposed the emperor’s resignation, providing evidence for the whole country, and lying intact under the imperial power. Therefore, Shui Xin criticized it vigorously, and believed that the records recorded in “Shangshu” were undoubtedly doubted. Therefore, he divided the ancient emperors and ministers into third-level grades, and selected them by name: “The Book of Books called the four people ‘Ruoji Gu’. Confucius said, ‘The great thing is the king’, ‘Shun has the whole country but does not go with it’, ‘Yu I have nothing to do with it’, ‘Zixia said, ‘Shun is the one who is not kind’, ‘The unkind is far away’. Therefore, those who examine virtue must first be the four people, followed by Tang and Yi Yin, and then Wen, Wu and Zhou Gong.”[5] Among them, the four people who chose and selected were the first, and thus the views of the water heart were also unlucky.
Secondly, in terms of the effectiveness of the monarch, Shui Xin clearly emphasized that because the monarch is the general public, he must represent the public authority system to supply production and career data to the entire people: “In ancient times, people who were approachable, all of them were directly given to the monarch, and they were directly given to the monarch!” Including “his house, food, and all the labours must be used”, which are all supplied to the public authority system [6]. Second, we must be diligent and dedicated to the common people: “In the way of the sage, since we are a king, we have a king’s duty. Shun and Yu did not work hard to support the common people, but it is not a common people’s favor./”>Baobao.com loses his job.”[7]
2. Officially designed for the public. First of all, the reason for setting up the officialdom is that “the meaning is that it is not possible for people to be close” [8]. It is believed that people cannot be self-reliant. This is from the perspective of real and historical perspective. On the one hand, it is believed that there are differences among the people, such as weak, unworthy, and ignorant. Therefore, the strong should help the weak and cooperate with the construction of a complete community. On the other hand, it is understood that evacuated and isolated people cannot preserve themselves, so it must be combined. This is the ultimate reason for organizing the bureau and setting up officials.
Secondly, Shui Xin believes that there are three of them regarding the effectiveness of officials. First, we will guide it in production, “to understand the lack of it, to compensate for its lack, and to cultivate the art of farming, hiding, and sowing art, we must make it see the four hours of yang and sedation, and everything in the mountain is revealed and sought.” [9] Second, we will pay attention to it in our careers: “There are cattle, horses, and domestic animals. Wherever the family hides, we must know the number of them; when their marriage, temples, pain, and death, we must know the urgent” [10]. Third, we must educate the people. Shui Xin quoted the summary of “Zhou Guan·Situ” as “to teach the five gifts to prevent the misfortune of the people, and to teach the harmony of the people with the six gifts to prevent the feelings of the people” [11].
Again, the official setting must be based on the proportion of the people. Shui Xin believes that “the official from the rank of the rank to the three dukes must be due to the few people who are approaching.” [12] This view can be said to completely cover the worldly rights and statistic of the entire authority system. Their generation and rise and fall are completely based on the proportion of the common people. The historical meaning of this standard lies in the acceptance of the existence of the common people, and does not completely regard them as a represented whol
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