requestId:684aed9a1ec161.39343051.
A righteous person must have a position if he has virtue?
———Assessment of Wang Chong’s “Conversation” as the middle part
Author: Zhu Cheng
Source: “Presidential Report of the Ningbo Municipal Party Committee of the Communist Party of China”, 2020 Issue 1
Time: Confucius was in the 2570th year of the Gengzi Mid-Spring Day Xin Chou
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With the traditional question of “whether the moral rank can be compared”, Wang Chong put forward his own “meeting” argument, citing the political encounters of correct people and scholars to occasionality, criticizing the narrow view that “it is a matter of being met by people, but not being met by others, and using this to explain his political “no encounter”. Wang Chong made a certain reminder of the political reality at that time, and reflected the passiveness and uncertainty of the traditional scholars in political destiny, and had an aggressive historical meaning of thinking. However, Wang Chong concludes the political encounters of righteous people and scholars as occasional, neglecting the reasons why people’s subjective ability is enforced and the strategies and emotions in actual politics. Otherwise, Wang Chong did not reflect on the monarch’s specialization and human system, reflecting that he still had a dream and waiting side to the monarch.
Keywords: Wang Chong; encounter; virtue and position are similar;
In Confucian tradition, the fantasy of “there is virtue and position” exists for a long time. Confucianism even believes that it is precisely the phenomenon of “unrepresented virtue” that leads to the fact that the tyrannical fantasy of Confucianism cannot be realized, especially the tyrannical virtue of the monarch formed the Confucian way, which could not be transformed into reality. For example, Zhu Xi was very moved by politics after the three generations, and believed that the king of Han and Tang defeated the principles of heaven with human desires. He said: “For thousands and five hundred years, he was sitting here, so it was just a misunderstanding that time and time were filled.” Of course, in Zhu Xi’s mind, the reality and importance of the tyranny fantasy were related to the moral character of the emperor. In general, the problem of “ethical and moral character” is more widely present in two situations. One is whether scholars and righteous people who are virtuous and capable can gain power in order to gain talent and ambition; the other is whether people who occupy a certain position can have the character and talent to match with each other. Regarding the latter, Xunzi once said: “If virtue is not a rank, if one can be called an official, if one does not receive merit, if one does not receive merit, if one does not have any crime, if one does not have a bad reputation, if one does not have certain qualities and talents,You cannot win a certain position, otherwise it will cause trouble. Regarding the former, people are more complaining about their political encounters. Confucianism believes that if a person has high virtue and talent, he should have a certain right in his real life, otherwise it would be the “unworthy position” of “not receiving talent (morality). Regarding the problem of “unrecognition of virtue and position” of “being unable to meet talent (morality)”, the Han Dynasty philosopher Wang Chong expressed his more unique view in his first “Meeting” in the “Yuheng” written by him, which is worthy of attention.
Because Wang Chong was very worried about his own experience, Master Xu Yao once thought that Wang Chong was a “country scholar” who was “proud of talent and desperate” and felt disdainful in the literary world. In fact, among the traditional Chinese scholars and readers, how many people can truly “become the holy relatives” and “come with the Zhongle”? Most of the true “country people” are all named. Wang Chongneng used literary thinking to show that time, and published it in later generations with the “Saoheng” book, which naturally has its own unique location. According to the teacher Zhang Taiyan, “If you get one person in Han, you can be able to revive the weather. href=”https://twsugargirl.org/”>Female College Students’ Care Club.” Wang Chong’s thinking is very rich, and there are many discussions in the academic world, especially in the era of philosophical history of materialism and idealism against the might of the two parties. Wang Chong used his “materialism” thinking to challenge the “response of heaven and man” and was mostly studied and praised by scholars for his “materialism” thinking of “responsiveness to heaven and man”. In his honor, even Master Xu Xie had to “accept his position as a thinker.” But in the question of “representing virtue and position”, Wang Chong expressed a certain kind of loneliness and depression that he had not met with, which reflected the embarrassing situation of a traditional socialist in political storm. Of course, he also realized his profound understanding of the life experience of a traditional scholar, which was contemplative. This article specifies the Confucian denomination of “equality and position”, and discusses the political problems of the traditional “school and righteous people” in “Yuheng” and reflects on the path of traditional socialists to correct people in public life.
1. Character and Integrity
Traditional Confucianism often believes that a person’s character is related to his political encounters. For example, the previous kings and sages such as Shun, Yu and Tang, Wenwu and Zhou Gong were all matched with virtue and position; and then because the Confucian way cannot be practiced in the six directions, the Confucian sage “has virtue but has no position”. For example, Confucius and Mencius, in the minds of later Confucian scholars, the fact that Confucius and Mencius “has virtue but has no position” is actually no regret for the practice of Confucianism. Therefore, later generations of Confucians always hoped to return to the three generations of politics of “virtue and power”. Under the guidance of this fantasy, Confucians have beenWe hope that virtuous and righteous people will be responsible for their political duties, grasp political resources, and follow the Confucian way. But in his actual political career, there is more of the reality of “Godunsugardaddy-coding/”>un. In this regard, Wang Chong combined his own situation and his understanding of history to raise doubts about the certainty of matching moral status.
Wang Chong believes that in real life, a person’s character is not related to his or her career. His character is excellent and his or her character is not expected to be outstanding, and his or her character is low. In the “Every Encounter”, Wang Chongqi first divided people into two categories based on character and talent. One is “high talent and high performance”, and the other is “can be weak in ease”. Both practices do not need to be related to their actual situation. “If you have high talent and high performance, you will be respected if you have no talent and low performance; if you have no talent and low performance, you will be humble if you have no talent and low performance.” (“Yuheng·Every Encounter”) Regarding the difference between “high talent and high performance” and “can be weak in ease”, there are both reasons for gaining the acquired status and reasons for gaining the acquired status. Wang Chong is concerned about the question of “whether character can be positively related to political encounters.” In other words, the question that Wang Chong was interested in was: Can scholars and righteous people with higher qualities and talents definitely gain a more respected political position?
Regarding this real life problem, Wang Chong’s final words are: “According to the encounter, retreating to the encounter is not met. Respecting one’s dignity may not be worthy, but encountering; being a despicable person may not be foolish, but encountering one’s encounter.” (“Yuheng·Fenghui”) A person’s character and talent are not necessarily related to political encounters. It is an occasional relationship. This occasional relationship is “encounter”, which means that people have to hand over their own destiny to others (the important thing is the monarch). The monarch’s love determines whether scholars can “encounter” and this is a matter that can be “encountered” but not achieved. The individual is completely passive in whether they can “encountere”. Under the traditional and strong oppositional system, the monarch’s evil determines the political destiny of the ministers who are in their own position. Therefore, the “encounter” here is a one-dimensional dimension, not the “encounter” between two object
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