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“Life and “Life” – Zhang Bai’s Political Thoughts Deepening
Author: Zhang Jiankun
Source: “Wen Ya: Zhang Bai, Confucianism and the Establishment of the Family”, edited by Zhou Jingyao, published by Guangliang Sun in May 2016
Time: Confucius was in the 2568th year of Dingyou June 27th day of Wushen Day Dingwei
Jesus July 20, 2017
Zhang Feng (1133-1180), whose courtesy name was Jingfu, was named Nanhua, and is now from Zhuzhu, Sichuan. He was the son of Zhang Jun, a famous minister of the Southern Song Dynasty. He had many achievements in science, education, literature and teaching. He was called the “Three Quotes in the South” together with Zhu Xi and Zu Zu, and had a profound impact on the thinking world at that time and later generations. Zhang Feng lived in the confrontation between the Song and Jin Dynasties. In the first year of Longxing (1063) of Emperor Xiaozong, he started to enter the official career by establishing a position of office. At that time, Xiaozong ascended the throne and was determined to fight the Northern Expedition. Zhang Jun was appointed as the secret envoy of Lu. Zhang Feng said, “At that time, he was a young man, and was secretly politely and was involved in civil servants outside. The full picture of the shogunate thought it was too late.” This showed his strategy. However, in the first year of Longxing, the Song army was defeated by the Jin army in Fu Gu. Tang Situi and others took this group to attack Zhang Jun and attack the misunderstanding country, and strongly advocated peace. Zhang Jun was beaten and died soon after. The country is hated against the head, and the idea of ”resurrection” cannot be erased in Zhang Feng’s heart, so that “I have a grudge with the Jin people”, “Since ancient times, the country must have great implications, and rejuvenation is the great implications of today.” However, after the Longxing and Controversy, the Song and Jin dynasties maintained a war that lasted for more than 40 years. By the beginning of Chunxi, people were rich and prosperous when they crossed the river, and officials were rectified.” Like other warriors, Zhang Feng had to “dream back and blow the horns and run together.” Of course, his political behavior not only marked “repair”, but he also had deep concerns about the common people under his rule, which can be seen from his management of Jingjiang Prefecture, Jiangling Prefecture and other places. It is precisely because of the fact that a group of talented people like Zhang Zhen helped the emperor manage the whole country, that the period when Xiaozong ruled maintained the long-term An Ning War. Zhu Xi praised him for “handling things in business, and everything is very useful and detailed, and all the things are obvious.” The author of “History of the Song Dynasty” even believed that he “has a public instrument.” In short, Zhang Feng was not just a pure scholar, wandering in the mysterious realms of morality and life. He also had a deep concern for the social and political ecology at that time. However, in the atmosphere where “physics” has gradually become the mainstream vocabulary of Chinese traditional society, people’s understanding of Zhang Feng seems to be frozen in his profound philosophical thinking. As for his rich political thinking, the academic community still lacks profound research. Therefore, this article chooses to take Zhang Feng’s life thinking as the middle and to deal with his politicsThe study of the study of Zhang Feng’s thinking was made to enrich the academic community’s research on Zhang Feng’s thinking.
1. The life-thinking and conceiving structure of traditional Confucianism since the pre-Qin period
From the perspective of thinking history, the maintenance of civilization is accompanied by the process of continuous proposing, deepening, replacing and reupdating of ideas. In Chinese traditional society, “lifestyle” can be said to be a broad-minded focus concept. Through the continuous revelation and inheritance of contemporary thinkers, it has formed a deeply rooted biological thinking system. This wise force has influenced the direction of Chinese classical civilization.
The word “life is easy to be close” was first seen in “People: Life is easy to be close”, and the so-called “I am new to be close, and I am right in Jiang Yuan” has its original meaning refers to the birth of the Zhou people. However, from the perspective of grammar, the word “biology” can be differentiated into: the word “biology” + the noun “biology” or the descriptive word “biology” + the noun 博官网发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发发� In other words, the word “life is easy to be aware” has two different meanings. One is the verb “life is easy to be aware” and the other is the nominal “life is easy to be aware”. Therefore, there are corresponding application methods for the difference between the word “life is easy to be aware”, such as: “Generate a king who is easy to be a good person, and let the minister of the minister do not lose his nature” (“Zuo Ji·Xiang Gong 14th Year”) and “Everyone who wants to be a good person is a good person, and he wants to be a good person is a good person. If the song is a good person is a good person, he can be a good person is a good person, and he can be a good person is a good person” (“Xunzi·Zhishou”).
In terms of the verb “life”, “people” is created by “heaven”. This kind of understanding sprouted very early. From the feelings and preservation experience of a tribal group, it is difficult for the leader to develop a simple understanding of the preservation and development of the inner community, and is continuously developed and deepened. In the Xia Dynasty, Gao Yao, the minister of the Xia Dynasty, had already had the understanding of “the heavenly workers replace it”, “the heaven is bright and the self is bright. The heaven is bright and fearful, and the self is bright and the self is bright and the eminent” (“Shang Shu Gao·Gao”) and the Zhou Dynasty also had the thinking of “generating the simplicity, and having things and sturdy things” (“Pen Shu·Big Ya·Song Gao”) that closely combined the heavenly and the people’s vigor all the way, and through the heaven’s authority, we can discuss the necessity of preservation and development. During the Xia, Shang and Zhou dynasties, when the country was in its old age, facing the chaos of the collapse of the glory and the killing of the wild, Confucianism formed a body based on the acceptance of the “media move”.The integrated biological thinking is used to guide the reconstruction of the social and political order. Confucius reminded that the nature of virtue of “benevolence” not only requires people to recognize their own virtues, but also to transform virtues into virtues. For those who are politicians, “The king is a green bird and a gift, and the minister serves the king with loyalty” (“Statement·Ye Qiukun is very curious. If she deviates from the so-called plot, what will happen to the eight qualities?”), the two cooperate to manage the whole country with benevolence, “cultivate oneself to be safe”, “give oneself to be able to benefit the people”, “popularize oneself”, “rich one”, and “teach them”, from benevolence to be kind, and return to the society in a well-organized society. Mencius emphasized from the perspective of “Heavenly Earning” and “Man’s Earning” that politicians “cultivate their Heavenly Earning, and the Man’s Earning is based on the to keep a monthly price of money” (Mencius: Gaozi 1), “Heavenly Earning” is the inner virtues of benevolence, righteousness, loyalty, and trust that God gives to people, while “Man’s Earning” is the inner position of kings, marquis, dukes, nobles, and doctors. Xunzi further pointed out that “the sky is full of cold wind, and the snow in the community has not melted yet. It is not a king; it is a king that establishes a king as a neighbor” (“Xunzi·Brief”), which closely combines the heaven and the people all the way, and uses the authority of heaven to prove the king to guarantee the necessity of preservation and development of the people. In the Han Dynasty, Dong Zhongshu further demonstrated the certainty of “life is approachable” from the perspective of “the harmony between heaven and man”. As the saying goes, “The heaven is not a king, but a king is regarded as a common person. Therefore, if his virtue is enough to be peaceful and approachable, the heaven will give it to him; if his evil is enough to harm others, the heaven will give it to hi
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