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Sixth Generations of Ethics
Written by : Wu Tianming (produced by Wuhan University of Literature)
Source: Zhongzhou Journal, 舞蹈場地 2022 Issue 1
Excerpt About: There are four ways to manage the benefit of the country in the sixth generation of the Xia and Shang dynasties. Their appearance, important characteristics, specific meaning, and applicable level are very different, and their actual impact on the management of Chinese countries in more than two thousand years. The era of Shun was the Neolithic era, and the data of life was extremely lacking. In order for the race to be destined, it was necessary to implement the whole country as public. Therefore, although the way of Shun was as different as the great master, it was different from humanity and should not be advocated. The three dynasties of Xia, Shang and Zhou were the era of Qinggong civilization. Economic development was rapid, and there were residual wealth. Therefore, the whole country was a family and everyone was himself. Yu Tang, the king of civil and military, Zhou Gong, six righteous people, were smart and smart, and benefited others and themselves, and their profit standards and standards were is selfless, clumsy and dull, not the true way of benevolent and righteous people, so it is not advisable to guide people; Confucius’ “loyalty and forgiveness” eliminates the way of Shun and the way of being a righteous person of age, but is only the inheritance and development of the way of the six right people. The new theory seems to be very limitless. However, Confucius took the history of the three generations as the basis, based on the historical development rules of humanity that can only drive economic development and the nation’s family will not be reversed, and the experience of governing the country that honestly benefited people and ultimately benefited people, and based on his own national management fantasy, he reorganized according to his own national management fantasy, and created the “new king’s way” that benefited others and benefited others was not only inherited by later thoughtful politicians, but also from the Han Dynasty to the present. The most correct national management experience of the country’s history of over two thousand years is the most correct national management.
Keywords: Six generations of virtue; Confucius’ loyalty and forgiveness; the way of the new king; national management; political philosophy
The moral problems of correcting people [1] are not only the basic and focus problems of Chinese history and Chinese philosophy, but also the most basic problem of national management [2] for four or five thousand years since Shun, especially for more than two thousand years since the beginning of the Great Han Dynasty. It is the most important and most basic basis for all the strategies, policies, laws and regulations of national management. It has extremely serious and profound theoretical meanings and practical meanings.
The problem of correcting people is not complicated, but it is just a discussion on whether the correct people are willing to take the initiative to cooperate with the sentient beings and the people, the national community, and whether they can feel voluntarily to undertake the political, moral and historical responsibilities of managing the country, benefiting the arising, and the sons, and whether they are willing to do so. When the people die for this, can they gain the benefit of the people and the people of the country and their children to gain peace and development, and they will naturally gain the personal gain of the ministry. Whether their profit methods and standards can be consistent with the common principles of the communist, so that the benefits of the people of the country, and the people of the country are guaranteed. This is so cruel.
The moral concept of a person is formed in the adolescent period; in the same way, the moral concept of a commoner and a country is formed in the development period of his thinking civilization. The moral view of the common people and the country is always closely related to their production capacity, economic development level, national management status, preservation and development methods, etc.; the moral view of common people is always deeply influenced by the noble people, which is said to be “the virtue of a man is to be upright; the virtue of a gentleman is to be grass. The wind on the grass must be sagged”[3]. To study the moral concept of the Chinese people, we must first study the way of correcting people in China; to study the way of correcting people in China, we must first study the way of correcting people in China, the way of correcting people in China, the age of the six generations of Xia, Shang and Zhou [4], because China is a country where there is no interruption in historical civilization, especially the way of governing the country by the Xia, Shang and Zhou, Yu Tang, Wen and Wu Cheng, Zhou Gong, Liu Zheng, has long become the civilization gene of the Chinese people and has become the civilization code for the continuous development of the Chinese people for thousands of years. Therefore, the six generations of moral research are highly valued by students, and there are many commentators, and their works are abundant and fruitful.
According to the “Speech” and “Travels Chapter 9” [5], Confucius first summarized theories of the six generations of righteous people in the governance of the six generations. He believed that there were four ways to upright people in the six generations of national management: the way of Shun, the way of the six ways of righteous people in the Xia, Shang, Zhou, Yu, Wen and Wu, King Zhou, Zhou Gong, the way of righteous people, the way of righteous people in the six generations of righteous people, and the way of loyalty and forgiveness created by Confucius himself. The four ways of governing the country are conducive to the emergence of the nation and the national people in 時租場地 terms of objectives, so they can be generally called “benevolence”, “benevolence”, “way”, “morality”, “morality”, etc. So what are the generation and concepts of the four kinds of benevolence, specific meanings, important characteristics, and appropriate conditions? What are the theoretical meanings and practical meanings of each? Which theory has the most meaning of China’s national management? These are the questions to be discussed in this article.
1. When the way of Shun has already been different, it is appropriate for Confucius to believe that in the Sixth Dynasties, as long as the way of Shun is the benevolent, the great master, the most good and beautiful way. He said:
The journey of the big road is the public. Select and abilities, and make good use of faith and cultivation. Therefore, people do not regard their relatives as well as their sons, so that the elderly can have something to do, the young can have something to grow up, and the widows and lonely, and those who are lonely and sick will have something to grow up. Men have a difference, women have a gratitude. If you are ungrateful and abandoned on the ground, you don’t have to hide from yourself; if you are ungrateful and lose your strength, you don’t have to be ungrateful and don’t have to be ungrateful. Therefore, it is said that it is closed but not happy, and that it is complicated and not done, so it is said that it is the same for foreigners to keep it closed. [6]
How big is it, it is a king, it is so majestic! Only heaven is big, but only wise! It is sensible, no one can name it! It is so majestic that it has the power and profit, but it is so majestic that it has the following articles! [7]
Is it so majestic that Shun and Yu have the whole country without being together! [8]
Combining the comments by Confucius and combining relevant historical materials, we can see that Shun’s way has the following important characteristics.
First, the Way of Shun was the way of ancient country management in the late primitive society, that is, the late Neolithic period. At that time, it was difficult for clan tribes to preserve, and even there were risks of scattered tribes. In order not to lose the group, all members feel voluntarily suppress their selfishness, and all members will voluntarily benefit the entire clan and tribal alliance as much as possible. I will confirm below that the Yu era had already entered the era of green copper civilization, while the stone objects in the Shun era were very backward and had a low level of production capacity. At that time, the clan and tribal alliances were very difficult to preserve. Naturally, there was no residual wealth, so there
