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About Fang Xiaoru’s Orthodox Thoughts
Author: Liu Fanhuan (Doctoral Study student of the Chinese Academy of Social Sciences)
Source: “Original Dao” No. 35, edited by Chen Ming and Zhu Han, Hunan Major Book Company published in January 2019
Time: Confucius was in the 2570 year of the year, March 17th, Wu Zi
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Content summary: “The Legend of the Constitution” and “The Legend of the Constitution” reflect Fang Xiaoru’s constitution. “The Later Zheng Dynasty” was written after Song Lian’s praise, and was considered to be a more mature work of Fang Xiaoru’s “The Orthodox” and should be given a key analysis. However, his “Single” is also unstoppable.
This article analyzes the two stages of Fang Xiaoru’s orthodox thinking, and believes that Fang Xiaoru’s orthodox thinking is based on the basis of reflecting on the alien civilization. It proposes to take Han, Tang and Song as the orthodox to make it conform to the law The position of nature is also used to change the system and publish a hundred articles in core international journals, and after being appointed as a famous university, welter, and then to establish a system of different etiquette against the two states and to achieve the influence of the public, writing about morality, respecting the righteousness, eliminating evil, and slandering the influence of the evil.
Although the historian’s learning is not very effective in the eyes of the emperor’s absolute will, Fang Xiaoru’s correct meaning and position in history are due to his thinking that transcends the specific times and established historical facts. With a broad sense and value, he uses moral evaluation to determine the public and the great meaning of the world, and establishes a method of teaching for thousands of worlds. This is the basic energy of age.
Keywords: Fang Xiaoru; “The Symbol of the Constitution”; “The Symbol of the Constitution”; “The Symbol of the Constitution”; “The Symbol of the Constitution”; “The Symbol of the Constitution”; “The Symbol of the Constitution” contains three articles, one, the middle and the second articles, and one article “The Symbol of the Constitution”. These four articles are Fang Xiaoru’s orthodox thoughts about himself. Comparing “Statement” and “Later-Original Discussion”, we can find that the thinking in this is different.
In “Singling” IIIIn the article, he believed that after the Tang and Yu dynasties, as long as Han, Tang and Song Mianqiang could have the reputation of justice. Although Qin, Sui and Han once had all the whole country, they did not use benevolence and harmed the life of the people, so they could not give it to the reputation of justice.
In “The Later Zheng Dynasty”, he said that since the Tang and Yu dynasties, Qin, Han, Han, Han, Sui, Tang and Song dynasties have all been a whole country, so there is no doubt that the name of Zheng Dynasty should be given.
According to the “Records of Teachers and Teachers of the Ming Dynasty”, three articles of “Shenzhen” were written in the eighth year of Hongwu, when Fang Xiaoru was eighteen years old in Jining, and he did not become a disciple of Song Lian. The ending of “The Last Sect” is accompanied by a passage similar to the postscript. He said that this article only needs his teachers Song Lian and Hu Han to agree.
Song Lian
Fang Xiaoru came from his teacher Song Lian at the age of 20, and then Song Lian took Fang Xiaoru to see Hu Han. From the perspective of content, “The Under-Statement” is richer and more mature than “The Constitution”.
In the perspective of the beauty of Chinese gifts, he criticized the order of ethics of Wuyi. Song Lian looked at him and realized the noise and controversy around him. The earth-feeling infects the confusion of the ethical order of the Yuan Dynasty, which seems to be a proof of the “Secondary” made by Song Lian after the mention of “Secondary”.
Since Song Lian did not have any comments or articles on the principle, his fellow Wang Zhi’s theory was different from Fang Xiaoru’s “The Second Principle”. He believed that the whole country could give the principle. Therefore, as a result of the introduction, “Later Orthodox Discourse” was written after Song Lian’s comments and was considered to be a more mature work of Fang Xiaoru’s “Later Orthodox Discourse” and should be given a key analysis. However, his “Single” is also unstoppable.
Strike out the development of the words of sages and the influence of the later generations, “The Legend of the Confucianism” was born with benevolence and could not give the truth, and it brought the Confucianism’s sincere heart to life, and it was very capable of illuminating Fang Xiaoru’s learning and thinking specialpoint. Therefore, we must fully grasp Fang Xiaoru’s correct thinking and analyze it in two stages.
2. The regular and morphological thinking of “The Legend of the Constitution”
Based on the three articles in “The Legend of the Constitution” and some of his statements in “The Legend of the Constitution”, it combines the words of scholars in the late Yuan Dynasty and early Ming Dynasty. As a result, the thinking of “The Legend of the Constitution” is as follows:
(I) Fortunately, there is no right for the whole country to be a country
The Yuan Dynasty established the country, and compiled the history of Song, Jiao and Jin, which led to discussions on the principles, and scholars proposed the matter on this matter. href=”https://twsharestory.com/”>博官网. . According to Confucius’s “king of the king”, Wang Zhi believed that the whole country’s system has been in a state of four and four. After Jian’an, the fall of Jian’an, the fall of Tang Tianyou, and the fall of Song Nandu, the 彩国大学发址大学发址大学发址大学发址大学发址大学发址大学发址大学发址大学发址大学发址大学发址大学发址大学</
The first year of Taichu in the Han Dynasty, the ninth year of Kaihuang in the Sui Dynasty, the first year of Jianlong in the Song Dynasty, and the thirteenth year of Zhiyuan in the Yuan Dynasty, the fourth consecutive year of the Yuan Dynasty.
It can be seen that Wang Qi believed that after the three dynasties of Tang and Yu, Qin, Han, Han, Sui, Tang, Song and Yuan dynasties were named after the whole country. This is similar to Zhu Xi’s opinion. Zhu Xi’s intention was that Zhou, Qin, Han, Han, Sui, and Tang all had their own countries, and they had to be upright. Fang Xiaoru’s disagreement in this viewpoint is divided into two aspects:
1. Be cautious in name
Fang Xiaoru believes that as long as Han, Tang and Song dynasties can become the right one. If you believe that the whole country is in the country and that the orders can be correct in the sea, then the governments of Qin, Sui, Henan and Wang Mang are like Han, Tang and Song, and they should all be correct in the same way as those of Han, Tang and Song. However, Tang and Song dynasties, Tang and Song dynasties, obviously they cannot be compared with each other.
This idea of prudent name originated from Confucius. Ran Qi surrendered Zhongyu as a talented minister, and no one in Lu Guo could compare, but when his youngest son gave Ran Qiu and Zhongyu as a major minister, Confucius was cautious but not allowed. Because Yi Yin and Duke Zhou were considered big ministers. Although Ran Qiu and Zhongyou did not have any mistakes, they could not be compared with Yi Yin and Duke Zhou, so they could only be considered as ministers.
Fang Xiaoru believed that the Qin, Sui and Zhou were both righteous, which was like the same as the great ministers of Ran Qiu and Zhongyou, Yi Yin and Zhou Gong, and could not find Confucius’ name to be cautious to express praise.The meaning of the website.
2. Lucky
For the ministers, with the gradual increase in strength, the position will be higher, but at the same time, it will be accompanied by higher risks. It seems that only a higher status can ensure his relative safety. Therefore, he was arrogant and changed the dynasty and changed the dynasty. Later generations served as emperors for hundreds of years, and added them to the name of a righteous throne.
Fang Xiaoru believes that this is wrong. As long as he has enough strength, he can overstep his will. Then, the negative impact it brings will make everyone develop their own strength and increase their wisdom without cultivating virtue. The reason why a mona
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