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The Emperor’s family is Zhou Dao – The most basic judgment of Chinese classical politics in the first chapter of “The Year of the Year” in Qing Dynasty
Author: Li Ruoying Jingzhangyan
Source: “Confucius Research” No. 1, 2025
Abstract: The research on classical historical works cannot be as good as staying only in the examination of historical research, but should deeply explore its emotional sentiment, that is, historical knowledge logic. In the first chapter of the Qing Dynasty’s “Xian Nian”, “Ji’an” includes three meanings: first, the gift meaning of “Ji’an”. The king must respect God and God in the way of farming, and the king shall not treat his own arrangement, that is, the source of the king’s right. Second, the religious meaning of “Ji Sheng”. Before the public opens the sacred nature of the king, the king is a commoner. Third, the political meaning of “Ji Sheng”. The use of royal power cannot be contrary to the wishes of the whole country. The most basic meaning of the throne is to establish the king as the one. King Wu just used the new policy management concept created by “Jiyou” to defeat the Yin Dynasty and create a humanistic political tradition in the history of Chinese civilization. At the same time, the “Jiyou” also includes the conflict between ordinary people and gods, the conflict between respecting heaven and protecting the common people, the conflict between kings and virtues, and the conflict between kings and thrones. The exile of King Wu was a concentrated outbreak of these conflicts, and the Gongbo and the throne were a weak solution to these conflicts. However, the traditional concept of “king” was ultimately unbreakable.Baohai Webmaster, King Xuan abandoned the “emperor” and took the “throne” to hold the “king” and took the “king power” – the final destruction of the Western Zhou Dynasty, marking the humanistic political management concept in the history of Chinese civilization from this to the separation from political reality and becoming the eternal dream of thinkers.
Keywords: “Second Year” Book Gift King, Throne, King’s Right, Virtue, King’s Job
Author’s introduction: Li Ruoying, doctoral student of literature, special professor and doctoral supervisor of Wu Yuzhang from the National Academy of Chinese Studies. The purpose of the important seminar is the philosophical history of the two Han Dynasties in the pre-Qin period, Chinese history, Chinese moral politics, and classical language; Jingzhang, a doctoral student of the National Academy of Chinese Studies.
Max Veber once compared the most basic differences in Eastern civilizations. This talks about Chinese history: “In China, there is a highly developed history, but there has never been a Thucydides way.” [1] Why do you think of “Thucydides way?” Fortunately, Raymond Alon confessed to the courage and made a clear description: “In Max Veber’s book, we have seen a kind of thing this time The point is that as long as the Orientals develop a profound historical type, Chinese civilization has a long history, no history.”[2] Igles also believed: “Verber believed that this form is a sensible theory, and can transform the diversity of affairs and phenomena into a sensory system.And apply emotional things to make the world clear. As we have seen, the latter has not achieved sufficient development in Chinese thinking, but they have developed less in pre-modern European thinking. ”[3] Voeber’s argument, and Raymond Aaron and Igles’s views are consistent with the history of Eastern history’s understanding of Thucydides. Tompson wrote: “Thucydides is very careful to find the causes of the failure, discover people’s movements, and explain the whole story of the process; his concern for these tasks is at most the same as his concern for telling the truth. He trusts that matters should be studied as something fair and orderly related to each other. …In short, Thucydides applied the principles of Greek criticism of philosophy to his historical works, which was his most outstanding place. ”[4]
So can Chinese history really lack emotional sentiment? Even if Raymond Aaron defends Chinese history, his wording is: “Chinese civilization also has a history of certain sentiment. Although it has never had scientific sentiment, it already includes the definition of the minimum limit of history: any history describes the affairs related to each other. ”[5] Obviously, Aaron believed that Chinese history is not without emotional disposition. He admitted that Chinese history has a low emotional disposition, that is, the understanding of the correlation between historical events in historical accounts, but it only ends here.
This is of course a very large error. There are two important reasons for such errors. From: First, the Eastern method of Chinese history has no clear expression of emotional sentiment, but implies it in the matter. Jian Yanwu combined this characteristic of “consideration in preface” [6]. Second, contemporary researchers have not tried to focus on the emotional sentiment implicitly in the text of classical historiography. That is, according to the Qing Dynasty’s “Xian Nian”, so far 平台 is mainly focused on the efforts to meticulously carve various detailed stories of pre-Qin history based on this newly unearthed literature. This is to use the “Sean Nian” as only historical materials and as something, rather than ” As a historical work with its own ideas and goals, it ignores the discussion of its own historical value. We Chinese scholars themselves do not discuss the emotional sentiment of historical works, and naturally they cannot be responsible for Eastern scholars to regard the fantasy of Chinese history as a basic problem.
This means that we actually believe that “The Year of the Year” as a historical text includes two levels: one is a historical account of the exterior and the other is a deep-level emotional sentiment. This deep-level emotional sentiment includes two aspects: the first aspect is a historical account of the exterior. , is the story logic of how “Sean Nian” describes history. When any author writes his works, he must have some considerations on how to cut historical materials and how to compare history. This is the story logic. But if we stay here only, the result will be “historical events”, that is, writing techniques for historical texts.It is another step we have to restore its deeper logic. The second aspect is the basis of the first aspect of the matter-oriented logic, that is, the cognitive logic of the “Department Year” on the historical development process. The final and true basis of any historical text is the author’s cognitive logic of history. For example, here, what we are concerned about is not the correlation between historical events, i.e. causality, but why the author believes that these several historical events are related and constitute causality; thus, how the author recognizes causality, and how it is himself. There is no doubt that the true emotional disposition of a historical text is its historical knowledge logic.
This article takes the first chapter of “The Year of the Year” as an example and strives to clearly express its implicit but undeclared fantasy. We will restore the logic of the matter from historical accounts and the logic of the matter from the matter from the matter to the understanding. Since “Xian Nian” focuses on political history, it uses its historical knowledge logic, which is its political philosophy. So we will construct concepts through logical analysis of the text of the first chapter of “Department Year”, and implement the philosophical reproduction of history through logical deduction of concepts. This recovery is not only the basis for tomorrow’s logical understanding of history and classical texts, but also the eternal contribution of the classical historical text of “The Year of the Year” to humans.
Chapter 1 of “Xinian”:
In the past, King Wu of Zhou ruled that King Shang was disrespectful to God and worshipped the emperor, so he became the emperor’s family to worship God and God, and named it Qianqiu, to defeat Shang and govern the whole country. As for King Yu, King Yu was abused by Zhou, and the nobles, Shu Zheng and all the people did not tolerate the hearts of the people, so they appointed King Yu to the king Yu and established a harmonious relationship with Bo. In the tenth and fourteenth year, King Xi gave birth to King Xuan, and King Xuan ascended the throne, and Gongbohe was appointed to Song (Zong). King Xuan was the first to abandon the emperor’s land. After thirty and nine years of establishment, Rong defeated Master Zhou Yu Qianqiu. [7]
Above, we analyze this text. In Wentian’s analysis, the content of the text itself will be strictly abide by, and the relevant records outside the text will be kept freely in order to ensure understanding of the “this” text itself.
1
Li Xueqin pointed out that the first chapter of “The Legend of the Year” is quite short, but the historical span mentioned is very large, which can be said to include the decline of the Western Zhou Dynasty. The problem here is that the Western Zhou Dynasty has a histo TC:
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