The word "kingly way" originated from Mencius' theory.
The Theory of "Wang Dao" and Its Realization
Benevolence and courtesy are two major contents in Confucius' ideological system. Mencius inherited the theory of "benevolence" in Confucius' theory more.
So what is "benevolence"? Mencius pointed out: "People are also benevolent; In a word, Tao is also. " Benevolence and humanity are two sides of the same coin. They are both exterior and interior, and together they are "Tao". The thought of "benevolence" is the soul of Mencius' ideological system, and he has repeatedly explained and perfected benevolence from various aspects.
Mencius pointed out that human nature is good, compassion, shame, resignation and right and wrong are innate, and they are called "four ends". They are the basis of the four virtues of "benevolence, righteousness, courtesy and wisdom" and the support of Mencius' "theory of good nature" as Mencius' social ideal, which shows two meanings at the same time.
Everyone has compassion. As a ruler, it is easy to "live up to the hearts of others and rule the world in the palm of your hand." "Benevolent people have different opinions, and wise people have different opinions", reminding rulers to implement "benevolent government". Politics must be done in accordance with benevolence, and heartlessness can only bring about its own destruction. Benevolence is the most basic content of Mencius' political theory and social ideal, and the theory of good nature is the best explanation of its internal basis. Generally speaking, in Mencius' view, it is precisely because of the kindness of human nature-especially the kindness of those rulers themselves-that benevolent government can be realized.
The ideal of benevolent government finally points to "king", which is the highest realm of Mencius' political ideal. Mencius brilliantly expounded in his works: "Five grains can't beat grain unless it goes against the farming season;" If you don't count into the pool, fish and turtles can't win food; Axe gold gets into the mountain in time, and mywood can't be used. Valley and fish turtles can't fight for food, and wood and wood can't fight for it, which makes people lose their lives and have no regrets. Born and died without regret, the beginning of the king is also. "
Reduce the burden on the people, follow the laws of nature, and the people have plenty of food and clothing. Although you die without regret, this is the "king." It is a big category, which consists of two parts: one is the clearest social politics; The second is relatively perfect ethics. The former is its main part, which Mencius discussed many times.
Qi Xuanwang once asked Mencius about "Wang Zheng". Mencius' answer was: "..... King Wen ruled the chaos, the tiller was 91, the official was a scholar, and the city was closed lightly without levy. The sinner was widowed before he was old, old and widowed, old and childless, and young and fatherless. These four are the poor people in the world who have no complaints. King Wen's policy of benevolent governance must be preceded by four. " The so-called Wang Zheng, in addition to neglecting service and reducing punishment, also takes deep pity for the widowed, poor and unrepentant as an important content, and "benevolent government" must first take these into account.
Mencius realized that the people of a country must have "perseverance" and the country must have "constant production", otherwise the four people will be uneasy. "Therefore, if a wise monarch controls the people's property, he can support his parents and wife. In happy years, he will be satisfied with life, and in fierce years, he will avoid death." People can live before they talk about benevolence and righteousness, which has something in common with "the granary knows etiquette, food and clothing know honor and disgrace", so Mencius specially reminded the monarch and his ministers to pay attention to their own economic production: "A house of five acres can be used in Sang Mu, and fifty people can wear silk;" Chickens, dolphins, dogs and other animals have no time to waste, and 70 people can eat meat. A hundred acres of land, if you don't take away its fields, how many families can starve? "Five acres of houses, one hundred acres of fields, a family of eight, pay equal attention to farming and weaving, do not seize the farming season, reduce exploitation, provide for the old and teach the young. This is Mencius' ideal paradise for kings.
Benevolence is the core idea and prerequisite of the theory of Wang Dao, which Mencius discussed from different angles and levels.
Mencius gave full play to Confucius' filial piety thought and regarded filial piety as the basis of "benevolent government" "Everyone is close to his relatives, and the world is peaceful," he pointed out. "Which is the bigger thing? Things are big; Keep it, which is bigger, keep it the same. Who is not doing something? Birds of a feather flock together, and things are based on it; Who doesn't keep it? Keeping the body is also the foundation of keeping the body. " Keeping healthy and filial to parents is the foundation, and everything should start from here.
Confucius' thought of benevolence has been fully carried forward in Mencius, thus entering the stage of "king" Compared with Confucius' benevolence, although the basic spirit is the same, the content is richer and more comprehensive. Many of Mencius' thoughts are much more detailed and accurate than Confucius'. In the realm of kingship, Jie Jun was in power, with clear rewards and punishments, moderate taxes, and well-fed people. Therefore, they sincerely support the country: "Those who serve others with virtue are completely convinced."
In order to realize this ideal, Mencius advised the people to be polite, asked the rulers to love the people, fostered the small-scale peasant economy and reduced the burden on farmers. This is the basic content of kingly theory.
The king, as the name implies, means to be above. "Wang Dao" refers to the monarch's ruling method of governing the country with righteousness and appeasing his subjects with virtue. It is often compared with "overbearing": impartial and without party, the king swings.
In BBS or forums, "Wang Dao" is often used to refer to "photos".
"Wang Dao" can be interpreted as Tao, the right way, the right way, or the most powerful orthodox pairing, and sometimes it becomes a paranoid identity.
The so-called kingly way is actually a certain attitude and action taken by people in dealing with all problems in a certain historical period in accordance with the prevailing human feelings and social moral standards at that time without violating the political and legal systems at that time.
Reading ancient history, we can find that there are two schools of characters and practices: kingly way and overbearing. Historians in the past have also made many comments on kingcraft and hegemony. From our present point of view, how should we treat kingliness and bullying?
In the Han Dynasty, there was a great scholar named Liu Xiang, who was proficient in Confucian classics, commented on the political gains and losses of dynasties, had unique opinions, and was well versed in astronomy and geography. Emperor Han Yuan put him in charge of reviewing the library of Tianluge, and he wrote books while reading. He wrote in the book "New Preface" and "Good Strategy": "Jun is like a rock, out of human feelings, out of courtesy." In another part of the same volume, he wrote: "The three generations ruled in different ways, and the five tyrants ruled in different ways." It seems that Liu Xiang praised Wang Dao, but disapproved of bullying. He believes that kingship is the result of the combination of human feelings and legal morality. That makes sense. Because "Book of Rites" has long written: "Rites, music, punishment, and politics can be fearless, then you must be."
From this point of view, the so-called kingly way is actually the attitude and actions people take to deal with all problems in a certain historical period in accordance with the prevailing human feelings and social moral norms at that time without violating the political and legal systems at that time. On the other hand, if you put all your eggs in one basket, rely on your power, be overbearing and try to be brave, boss around and take it by surprise, that's called bullying and being afraid of hard work.
However, this explanation is still not enough, especially not our current view. From our present point of view, there is not much difference between the so-called kingliness and hegemony of the ancients in essence. In ancient slave society and feudal society, the result of kingship and hegemony can be exactly the same; While those who are in favor of kingcraft and those who are in favor of hegemony are sometimes divided into two factions, even attacking each other and refusing to give way to each other, and sometimes the same person or even the same person advocates kingcraft and hegemony. Especially during the Spring and Autumn Period and the Warring States Period, the so-called "military strategists" often improvise and change their ways. They can preach kingliness and hegemony, both for the purpose of political speculation.
Shang Yang is the most prominent representative in this respect. According to Sima Qian's Records of the Historian and Biography of Shang Jun, "(Shang Yang) went west to the State of Qin and favored Jing Ke because of his filial piety. Xiao Gong has been watching Wei Yang for a long time. Filial piety always sleeps and listens. Later, Xiao angered Jing Jian and said, "My son's guest is arrogant, so he can use evil. "? Jing Ke asked Wei Yang. Wei Yang said: I said that Gong wanted to go the way of the emperor, but he didn't realize it. After five days, I asked to see martingale again, and martingale also saw filial piety, which benefited me more, but failed to achieve my goal. And filial piety makes Jing Jian. Fine sword also makes martingale. Yang Yang said: My language is king, and no one has it. Please look at martingale again. Yang also sees filial piety, and filial piety is useless; Go away. The dutiful son named Jing Jian said, you are very kind, but you can talk to me. Yang Yang said: I said that the public is overbearing and it is intentional; If you see me again, I know. Wei Yang saw filial piety, morality and language again, so he didn't know how to sit at the table before kneeling. "
Shang Yang also met Qin Xiaogong four times before and after, and said something different. For the first time, he perfunctory said a so-called "the way of the emperor", the purpose is to do an experiment, feeling wrong; In the second conversation, he changed his tone and made some so-called "Wang" remarks, but the result was still not good; In the third conversation, he changed his tone and said a set of so-called "bullying". The result is obviously much better than the previous two conversations, but it is not satisfactory enough. So when we met for the fourth time, Shang Yang simply put his set of opinions on "bullying" into full play, and finally achieved his goal. This example clearly shows that the ancients sometimes talked about kingliness, hegemony, or anything else, just as a method of political speculation, just like charlatans.
However, there are still great differences in practical effects between the two ancient schools of thought about kingship and hegemony. It's just that the ancients' explanation of kingship and hegemony is too inaccurate for us today.
So according to our current point of view, in our language, what is kingly and what is overbearing? The so-called kingliness can be explained by the ideological style of the mass line based on reality; The so-called hegemony can also be explained by the arbitrary ideological style. But this explanation cannot be imposed on the ancients, and it is unrealistic to comment on the ancients with this view.
However, in any case, from the ancient history, it is not difficult for people to find out the lessons, which shows that even in ancient times, kingly way is much better than bullying. Ban Gu, the author of Hanshu, denounced the situation of the hegemony of princes before Qin and Han Dynasties and mocked the hegemony of several places. For example, he said: "Jin Wengong will be overbearing, so we must attack Wei, seize and defeat Chu Chengpu, and then welcome the princes." This makes people feel how unpopular it was to be the overlord and make enemies everywhere!
As for some people, they have always taken a so-called impartial attitude towards the struggle between kingly way and hegemonic faction in an attempt to seek compromise. For example, Han Ying's Biography of Han Poems wrote: "It is wise to change power by its usual way." This is a "saint" politics that seeks a compromise between kingliness and hegemony, plus some expedient measures and boasting. In fact, this road of compromise can only be used to deceive oneself and others, because it doesn't actually exist!
China's ancient strategic culture and diplomatic thought should be divided into three parts, namely "pure kingship" represented by Mencius, "pragmatic kingship" represented by Xunzi and "hegemony" represented by Han Feizi.
The connotation of "pure kingly way" diplomacy is that diplomacy does not take the pursuit of national interests as its main purpose, but takes the realization of benevolence, righteousness and morality as its greatest goal. Morality is not a diplomatic means, but a diplomatic purpose.
The connotation of "pragmatic kingly way" diplomacy is that the main purpose of diplomacy is to safeguard and pursue national interests, take into account moral principles while pursuing national interests, oppose the abuse of force, and strive to peacefully resolve international disputes.
The connotation of "overbearing" diplomacy is: superstitious about force and mercenary, only paying attention to national interests, taking hegemony and hegemony as the greatest purpose of diplomacy, and benevolence and morality are only diplomatic tools at most.
In the ancient diplomatic history of China, the pragmatic monarchy ruled for the longest time, including the Han Dynasty, the Tang Dynasty and the Qing Dynasty (before 1840); Pure kingship reigned for the second longest time, including Song Dynasty and Ming Dynasty, and Zheng He's voyage to the West was pure kingship. Overbearing diplomacy only dominated in the Qin, Sui and Yuan dynasties.
Refers to the benevolence and righteousness advocated by Confucianism.