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? Excerpt code: xmvk discusses Confucius and Mencius' thought of "benevolent government"

Confucianism takes "benevolence" as its core concept, but Confucius, Mencius and Xunzi each have their own emphases, especially Mencius and Xunzi are in direct opposition, which leads to another question: Who can represent Confucianism? In fact, it is difficult to simply say that "benevolent government", "imperial power" or "ritual system" represents the political ideal of Confucianism. Zhuangzi's Theory of Everything: "There is also right and wrong, and there is also right and wrong. If there is a kind of fruit, what is it? " If there is no fruit, what is it? ""even if I argue with you, if you win me, if I don't win, is that right? Am I not evil? If I win, if I don't win, will my fruit be the same? And the fruit is not evil? Is it or not? Is it evil or not? Is it all? Is it not evil? "According to Zhuangzi, besides the possibility that one of the right and wrong parties is right or wrong, there is another possibility that both parties are wrong. Since both sides are in the same system, if one of them is wrong, no matter whether the other is right or wrong, both sides are wrong. We believe that Confucianism, from Confucius' benevolent policy to Mencius' imperial power to Xunzi's etiquette system, has been revised one by one and failed. Therefore, it is not the specific social and political propositions of "benevolent government", "kingship" or "ritual system" that ultimately runs through Confucianism, but the humanitarian practice principles shared by Confucius, Mencius and Xunzi. The specific ideas are constantly changing, while the basic principles are unchanged.

At the end of the Warring States period, Han Fei was the most typical representative who adhered to the principle of humanitarian practice. From the ideological point of view, Han Fei's "law" and "rule of law" are the logical inheritance of "benevolence" and "benevolent government", "righteousness" and "imperial power" and "ceremony" and "ritual system", which finally unified Confucianism (Mencius on Hui Liang: "Mencius sees King Liang Xiang. Suddenly he asked, "Is this world evil?" I said to him,' I booked one. The ideal of ") has been realized.

Regarding the relationship between Confucianism and Legalism in Li Kui, Mr. Qian Mu pointed out: "Wei Wenhou was a great eccentric in the pre-Qin political circles. Hou Wen is really a key to the transition from the Warring States to the Spring and Autumn Period. Hou Wen's men are Zi Gong's disciple Tian Zifang, his disciples Li Ke and Duan Ganmu, and Zi Zengcan's disciple Wu Qi. When Ceng Zi, Liberty and Wanderer landed, Lu was weak, so they had to talk about some manners. Fortunately, Li Ke, Wu Qi, etc. Engaged in political activities in Wei, they began to carry forward Confucianism and Taoism. Therefore, after the death of Confucius, Confucianism formed the Lu and Wei factions. " He also said: "Legalists come from Confucianism. At first, Confucianism only talked about etiquette and political activities. Later, Ceng Zi and others degenerated into talking about etiquette and prose. However, those who spread to Wei still engaged in political activities, so they carried forward the original purpose of Confucianism. Generally speaking, Ceng Zi's Mencius School is regarded as the authentic school of Confucianism in later generations. In fact, the Legalist School is regarded as the real Confucian School, while the Mencius School in Ceng Zi is a different school. The ceremony of ancient aristocrats became the taxi ceremony of Confucianism, and then the ink ceremony of Mohism became the law of Legalism. " (See Qian Mu's Looking at Laozi's Times from the Changes of Academic Thoughts in Pre-Qin Dynasty (collated by Xiong Wei), in the fourth volume of Debate on Ancient History. ) Very enlightening.

Sima Tan's Six Essentials says that there are six schools, namely, Yin and Yang, Confucianism, Mohism, Ming, Fa and De. "This kind of service is for those rulers who follow a different path from what they say, which means that all philosophers aim at participating in politics." Strictly speaking, among the pre-Qin philosophers, Legalist was the first one to combine with the real politics at that time, during the Warring States Period. Followed by Taoism, in the early Western Han Dynasty. Finally, Confucianism. In the middle of the Western Han Dynasty, Emperor Wu's "exclusive respect for Confucianism" was different from the previous political practice of Legalists and Taoists, that is, "Yang Confucianism and Yin Buddhism", and Confucianism and Taoism were used together. After the mid-Western Han Dynasty, Confucianism did not actually become the only orthodox political thought, and legalism was also paid attention to. Confucianism only plays an auxiliary and maintenance role in the actual political policy. The so-called "exclusive respect for Confucianism" is only nominal, and what really reflects the political essence of the Han Dynasty is the legalist thought. Xuan Di, Emperor of the Han Dynasty, said: "The Han family has its own system, which is based on the hegemony of Taoism. How can it be pure moral education? " Wang Dao and Moral Education refer to Confucianism, while hegemony refers to Legalism, which clearly reveals the fact that Confucianism and Legalism have been used together since the founding of the Han Dynasty. )。 In this sense, we can also say that Han Fei "came from Confucianism, but he carried forward Confucianism instead of treating it as authentic Confucianism". From this point of view, Han Fei's thought of "law" and "rule of law" is the inheritance of Confucius, Mencius and Xun, and represents a final result of Confucian scholars' exploration of a new social and political order.