requestId:68518630b2ec29.71200596.
The birth of classical personality: the fairness of the country and the harmony trends in the history of Ming Dynasty
Author: Jieyang (The Institute of Modern History, Chinese Academy of Social Sciences, “Zhu Donglin Mission Office”)
Source: “Humanities and Chronicles” 2022 Issue 9
Abstract: The inheritance and derivation of the country itself does not fail to explain the fairness of the country’s recognition from the most basic level and is supported. It is based on the need to advance the public service it plays from the establishment of the country’s moral system of moral cultivation, and to position the parties involved in their thinking as much as possible. From the famous towns held by Lu Xun, Luo Rufang and others, after the Ming Dynasty town was merged with the “Big” and “Ming Dynasty Dictionary” and implemented in the autonomous region, it integrated the six statutes of the Taizu of the Ming Dynasty, and provided a wider moral training for the entire society. This has a special value for the Ming Dynasty countries in the area of the autonomous region. Although the Ming Dynasty continued the tradition of the Northern Song Dynasty’s “Blue Fields and Rural Country” , its existence has more sufficient justice in relation to the country and is suitable for thinking about the trends of Zhu Xi, Yang Ming and Ganquan in history at that time.
Keywords: Township; publicity; fairness; harmony trends
The Township as a base society to adhere to benign operations and self-change new data talents, either supervising the bureau or even directly participating, relying on the rural design, or both, it has been widely implemented in the location since the Northern Song Dynasty. The contracting methods in various regions are often homogeneous in design, and the basic structures in reality are also similar. At the same time, according to the cognitive philosophy of the main person and the objective conditions during the deal, the differences in contracts in different regions are also very obvious, and even in different regions of the same era, they are different.
Based on the individuality of the country, its structure process and market conditions in one place have become an important issue of concern. Researchers mostly analyze the organizational structure of the town to increase their understanding of basic social management methods. 1. This article fully agrees with the value of this research and thinking. At the same time, writers realized that while accumulating the country’s contract case studies, there was already a need to conduct assessments on the perspective of changing perspectives, that is, to analyze the meaning and fairness problems of the country’s contract for dynasties from the perspective of central power radiating to the basic society. [2]
The value of the conversion research and thinking is that the country was widely popular after the Southern Song Dynasty, but its own transmission and derivation relationship is not as basic as the fairness of its recognition from the state and being supported. In other words, it is not impossible to explain the fact that the country pursued by the Blue Sky Rikka clan in the Northern Song Dynasty was highly praised by Zhu Xi in the Southern Song Dynasty, and was then inherited by the major scholar of the cognition, so he used it as a explanation for the country’s fairness since the Song and Ming Dynasties. If “existence” is justice, and then only explore the origin of justice from this “existence”, it will inevitably neglect the increasingly mature dynasty countries in the Ming Dynasty to make contributions through the countryside.With the constraining, the request for moral education, and the leaders of the country constantly perfect the contract design, so that it fits the customs and characteristics of the country and is consistent with the country’s wishes. In this case, it is a lack of structural structure for the discussion on the fairness of the country.
In order to illustrate the justice of the country in China in the Ming Dynasty and prevent this structure from missing, this article hopes to advance the public service performance of the country in the construction of moral cultivation in the Ming Dynasty, and analyzes the common efforts of the country’s parties, especially in order to match the six sects of the Ming Taizu Saints, and to adjust the harmony trends formed by the world’s appropriate learning and disagreement. Community is a concept that is complex and difficult to describe simply in definition. The contributions to the country in the public service field are also very extensive. As a preliminary exploration of related research, this article uses the style of the Saint-Ming Dynasty in the Middle and Late Ming Dynasty and the previous preparations as the middle, analyzes the influence of the trends of Zhu Xi, Yang Ming and Zhan Ruoshui on the country, and based on the registrar analysis, the country aims to provide moral training and moral services to cover the entire society. In this way, this article determines that the value of the contract for the Ming Dynasty countries is that through value guidance, the parties can match the state’s implication of the ideological and ideological form in terms of thinking and intention, and at the same time they can diverge the purpose of the ideological activities of the social elite group, and thus maintain the stability of the basic social order. [3] Between the country has experienced a process from being directed by the political code to integrating the six common senses, and the former has actually become the basis of the latter.
1. The problem of “common nature” in Ming Dynasty and classical “common nature”
Since the Song Dynasty, the country has become the main skill to complete the basic social order and cultivate morality. The country in the Ming Dynasty was based on the tradition of the country in the Song Dynasty, and due to the participation or guidance of the bureau’s office, the country became a powerless common ground for the government’s treatment institute. The party members of the country are either seniors in the office or officials who join the officialdom. They are familiar with the purpose of the country’s influence on the development of moral cultivation, and are clear about the civil standards set by the bureau, which can guide the implementation and implementation of the contract so that they will not be far away from the bureau’s waiting. It can be seen that the towns that have been practiced in history have been controlled by the people of the country. With the opportunity to participate in the ceremony, we can also listen to the proclamation of the saints of the Ming Taizu, and we are often led by the official seal in the nai area. From this point of view, the country is not only a model for the social order of the institute, but also plays the role of the newborn’s hair that is commonly associated with the country. 【4】
The country’s contract is not a formal system of the country. Although its service objects include social morality and personal virtues, in fact, it is only used as a binding and directed object-oriented mechanism. In a specific space during an outside party, through established rituals that are highly similar to each other, under the guidance of the main person, the value recognized by the country is received.and use it to discipline oneself and others. This feature provides energy for the operator to invest more main reasons according to the regional characteristics of the contract, and to guide his development goals. However, the regionality and unique characteristics of the country based on personal initiative will not destroy its ordinary color, but can serve as a stable basic society in the Ming Dynasty. The most basic reason is that it can provide a public service recognized by traditional countries. In other words, in the Ming Dynasty, the country not only had personality, but also acted in the country’s departments that could not be achieved by their ability to develop moral character. Therefore, it had a broad and positive meaning for the radiation and operation of the state’s administrative power. [5]
As for the concept of “commonity”, the academic community has not yet formed a complete consensus on its connotation. Students with different academic standpoints and academic interest still have different understandings about their value and basic principles, and even know each other’s focus problems. Using this conceptual thing to discuss Ming Dynasty townships is not to prove that the classical personality has a complete equal relationship with Ming Dynasty townships, but to seek a new perspective that can lead to our understanding of the characteristics of Ming Dynasty townships from the relevant knowledge system. In fact, recent research on the theory of “common nature” has shown a trend of integration, and has formed a common understanding from reality to understanding. [6] This is highly consistent with the mechanism of the Ming Dynasty’s country in order to achieve the practical combination of fantasy, and it also leads to the basic elements that combine the two. Since Yang founded the “China Township Contracting System” first published in 1937, the academic community has discussed the Ming Dynasty and its previous dynasties and later countries, in the profound analysis of the number of cases, the area of study coverage, and the contradiction between the agreements and disputes, representative cases