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The Baosheng SiteImperial Management System: Confucianism and Law complement each other, and the use of kings and dominance
Author: Zhu Han Jing Source: “The Ideology and Governance of Political Management of Confucianism and Law”
Editor’s Note:
This Public Number will Baoqiang.comFrom “The peaceful and domineering nature of the management of the three generations of states”, “Confucian national management goals: approachable”, “Legalists’ national management goals: effectiveness”, “Imperial management systems after Han: the mutual complementation of Confucianism and Law, and the use of kings and hegemons” “China’s traditional management ideasBaoqiang.com VIPFive chapters of “Only and Modern Governance Discussions” have been published repeatedly by Zhu Han, the “Confucian and Legal Political Management Thinking and Governance Implications” to readers.
Modern politics focuses specifically on two aspects of political management: energy efficiency and peace. This is not only the goal of political management, but also the basis for politics to comply with the law. Political scientist Huntington called it “political talent” and “political type”. Of course, whether it is a traditional or a country in the process of modernization, the energy efficiency and awareness of political management, that is, the “political talent” and “political type” can not only supplement and promote each other, but also influence and interfere with each other.
The management concept of Chinese traditional politics is importantly composed of Confucianism and Legalism, and it forms a national management structure that combines Confucianism and Legalism and uses kings and hegemony. The long-term stability of China’s traditional politics is because this unique management method of Confucianism and Legalism must have achieved two goals: effectiveness and perseverance to a certain extent. This set of management concepts and historical experiences of the interrelationship between Confucianism and Legalism can provide ideological resources for modern governance.
4, “Confucianism and Legal Political Management Thinking and Governance IdeasIntegration of Imperial Management System after Han: Confucianism and LegalismIncluding Network Single Time, Kings and Legalism
During the Ultimate War, Confucianism and Legalism inherited the dominance of the three generations of the former kings respectively. href=”http://twlovediary.com/”>The net comparison and tide are compared. Confucian political management thinking emphasizes the political and the management goals of investigation network, but it lacks management energy efficiency and is not adopted by any marquis. The Legalists inherited the tyranny of the three generations of kings and advocated that Zhang Fuguo strengthened the army to unite and strictly punished the law to control the common people. This suited the political needs of the Marquis’ hope to consolidate the country and strengthen the collective power, so they obtained useful practical results. However, the Qin Dynasty suddenly collapsed after its unity in China, which proved that the Legalists were also a management thinking with serious shortcomings. It can be seen that Confucianism or Legalism, domineering or stubbornness, neither party can form a relatively balanced management structure.
The Han Dynasty drew on the teachings of the fallen Qin Dynasty. Emperor Han Wu respected the management of the three generations of ancient kings, so he valued the Five Books and sought new governance. In the name of Western Han Dynasty, it is “to dismiss all schools of thought and respect Confucianism alone”, which is actually a new management structure that integrates Confucianism and Legalism and lays the foundation for “the king and the king are in trouble”. In the Han Dynasty, the Legalists used the law to set up the people and guarantee the king’s rights, and the Confucian morality used the king’s rights and the people’s wishes, forming a relatively balanced and stable political management system. Therefore, Han has established a diversified management form on the basis of Qin’s rule of law. By evaluating the management system of the third generation and the Han generation, we found that the internal management structure has amazing similarities. The Han Dynasty formed a diverse and one-piece management system with Confucianism, Law and the tyranny of kings and kings, laying the foundation for the management of modern Chinese countries. The stable management order of Han Empire has been extended for more than two thousand years, and its national management form has been in existence in China.
The forms of mutual complementation between Confucianism and Law are now listed here, and only the offensive and defensive mutualBaobao Network VIP Replenishment.
ModernBaobao Message BoardDynasty politics always includes two aspects: “Attack” The side of href=”https://sites.google.com/view/sugargirl-story-share”>being nourishes is to create a dynasty and establish a country; the side of “guarding” is to calm society and manage the country. When using the political theory of Confucianism and Legalism, it is because it is “attacking” and “guarding” The differences are heavy in stages of differences. Generally speaking, when creating dynasties and establishing hegemony, it is important to focus on Legalism that the Legalism’s energy to speak reality, value effectiveness, and respect power is not beneficial to the creation of hegemony; and when maintaining society and governing a country, it is important to focus on Confucianism that the energy to speak benevolence, value education, and respect morality is not beneficial to the stability of the people and maintaining order. Qin Shihuang, who established the first central central authority in China, was able to successfully unite China, and became a prosperous and domineering industry in history, and was inseparable from the use of Legalism. However, because he did not understand the principle of mutual complementation between Confucianism and Law, he still had scientific authority after uniting China, and implemented legalist policies such as severe punishment and cruel law and violence, forming a “high and yi road, imprisonment became a city, and the whole country was sad and resentful” The situation was soon overthrown by the aggression of agriculture. In the “On Qin Dynasty”, Xihan Jay pointed out that the strategies and methods of starting a domineering war to govern the whole country were different. To create a domineering industry, violence should be used, while to pacify the whole country should be used. He analyzed the origin of the Qin Dynasty’s agile destruction and said: “The King of Qin was despised and despised, and did not believe in the genocide, did not see the common people, was domineering, established private rights, and prohibitedBaobao.com RecommendedWriting books and strict criminal law, first leveraging force and then benevolent, and starting with ruthlessness. The combination of the combination is high-level, and the peace of mind is generous. This is a saying that the difference between taking and adhering to the difference. Qin left the country and the kingdom was full of power. The way was not easy. The government did not change. In late December, the temperature of Nan’an City, which had just snowed, had dropped below zero. Therefore, it was because it took it and was alone, so it could be settled and waited for it. “Recommendation of violence, punishment, and power is the Legalist theory; advocating benevolence and morality is the Confucian theory. Jae recognizes the “difference between offense and defense” and believes that “attack” and “defense” must use different points and strategies, which is actually the problem of the mutual complementation of Confucianism and Law.” The way of kings includes both attack and defense, so Confucianism and Law need to be complemented by Confucianism and Law. Qin Shihuang was quick to perish because he did not master the principles of mutual complementation between Confucianism and Law, but it left a grand historical teaching for later generations. Later kings no longer dared to have such scientific power, href=”https://twsweetmeet.com/”>Baohuanet is violent, and many of them understand the principles of the mutual complementation of Confucianism and Law. LiuBaobao is very clear that the government of “get it immediately” does not mean to “govern it immediately”. Cao Cao trusted: “In the transformation of governance and concentration, we should be based on gifts; for the political controversy, we should be based on punishment.” (“Three Kingdoms·Wei Zhi·GaoSoft Translation”) The mutual complementation of Confucianism and Law self-developedly regulate the transformation of social politi
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