requestId:6851861a516358.17671938.
The structure and evolution of pre-Qin venerable political view
Author: Li Dongyang Betanning
Source: “Confucius Research” Issue 1, 2022
Abstract: The pre-Qin period is the main period when the pre-Qin period develops from cultivating to maturity. The late “food” is very different from the morals you understand tomorrow, and the moral meaning itself also has a process from the final “combination of moral character” to “morality”. The pre-Qin qin food was able to make political changes, and they experienced three differences: “fiscal”, “financial”, and “morality”, reflecting the value standards and political thoughts of the clan society that was pragmatic in ancient times, the patriarchal society that was pragmatic in the late Yin and Zhou dynasties, and the national society that was pragmatic in the country who was aged and politicians who were pragmatic in their ages. The political view of the pre-Qin period deeply influenced the development of China’s politics, and its consideration of political leaders’ moral integrity and ability and virtue ahead of talent still has real meanings.
Author introduction:
Li Dongyang, male, born in 1993, from Tai’an, Shandong, is a doctoral student at the School of Political Science and Public Governance in Shandong. The purpose of the seminar is political philosophy and civilization;
Daniel A.Bell), male, born in 1964, from Monterey, Canada, president and professor of the Shandong Institute of Political Science and Public Governance, and is an important research and comparison of political philosophy
The pre-Qin period was the main period when the political view of energy was developed from cultivating to maturity. The late “food” is very different from the morality we know tomorrow, and the moral meaning itself is accompanied by the process of developing from the final “combination of morality” to “morality”. This article will review the connotation and evolution of the political view of the pre-Qin period based on relevant ancient books and scholars. The pre-Qin period mentioned in this article is not only limited to the lunar era, but also includes the pre-Qin era. Liang Qichao defined the pre-Qin period as “from Tang and Yu to the middle age”, and was further divided into the tribal period from Tang and Yu to the late Yin period, the feudal period of Western Zhou, and the hegemony period from the two hundred years before Confucius’s lifetime [1]. Ji Simian pointed out that “the history before Zhou Dynasty was discussed, and the meaning of customs was established to seek fame, and the word “pre-Qin” was the most important.” [2], which claimed that from ancient times to war was the first period of China’s political thinking. Politically, from tribes and feudals, from feudalists, and participants – answered questions, and then established and unified their answers. Guo Moruo planned to be a clan society before the Western Zhou Dynasty and a slave society in the Western Zhou Dynasty, and regarded the friendship between age and war as a transition from slave society to feudal society [3]. Jian Boxun also defined “ancient Chinese history before the Qin Dynasty” through the former clan society, clan society, the slave society in the Shang Dynasty and the feudal society in the early Zhou Dynasty [4]. In short, although scholars have disputes over the pre-Qin understanding and planning division, as a holistic concept, it traces forward with the Zhou and Qin as the boundary, thus turning this stage three-part discussion of the drama into a common understanding in the academic community. This article will show the historical social typesChanges as a thread, and by using the pre-Qin three-part method of learners, the pre-Qin plots were divided into the ancient clan society, the patriarchal society of the late Yin and Zhou dynasties, and the civil society of the age war, in order to better understand the evolution of the “天” character and the evolution logic behind the 天标”.
1. Take “名” as “名”: In ancient times, the political view of the cultivating power of clan society
According to the examination of ancient Chinese characters, the late “名” character exists very different from the current meaning. The original meaning is an internal energy manifestation. The traditional Chinese character “王” is written as “王”. “Sai Wenjiezi” says that the initial text of the character “王” is “王”, and “王 is 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, 王, � When Yang Shu reached the “Qian” in modern times, he also criticized the “Qian” as the first text of “Qian”. People should pay attention to the “Qian” as the “Qian” as the “Qian” as the “Qian” as the “Qian”.
Regarding “小”, Yang Shuda believed that the “sin” on the left of “小” originally refers to prisoners. “There are many prisoners and prisoners, and those who lead them must use a slight investigation to sequel to sequel, and the person they are sequel to call them “小” and the person they are sequel to call them “小”” [6]. Xu Jinxiong’s examination found that the word “子” in oracle bone inscriptions is a raised eye shape, which means that the ministers raise their heads and see the chief officials, which extends the two meanings of criminals and low-level officials. Their creativity is to uphold those slaves who are low-pitched and serve as slaves, making them the governors of the family. In addition, he also pointed out that modern times often blind slaves at a glance, making single eyes less capable than double eyes, reducing their ability to fight against and protect their production ability [7]. Someone contacted him with a large number of war captives during military operations8. The right “后” means “后” and means grasping and controlling. Xiong Guoying and others pointed out that in the oracle bone inscriptions, bronze inscriptions and Chu silk books of the Yin and Zhou dynasties, the word “后” is like “put a hand on your eyes to guard the situation, and it is a guardian” [9]. There is also a view that the “skin” is composed of a dedicated eye and a clever hand, showing people who can be good at hand-eye coordination and are good at making things [10]. Hou Wai-jun once had a discussion on “the late offer” and was judged by href=”https://twsweetdating99.org/”>Baoqiang.com dcardThe concept of “food” was about the age of scholars, but he also admitted that “food” was transformed from the meaning of “food” in hunting activities. The word “food” is “from the hand that you are good at archers, and the ministers are ministers, and the original meaning is like hunting. The ministers who have won the beauty of many people “[11], the archer who possesses wise archery skills came out and was respected by the ethnic group. As one of the six arts, “shooting” is the inheritance of this habit. The predecessors often embody virtue in shooting and teaching in shooting, and developed the etiquette civilization that was clear and clear, rubbed the sun’s acupoint, and watched the stage chatting and celebrating the sensation civilization. From this we can see that it is also fair to interpret the final “food” meaning as a good shooter.
Figure 1 The character “金” and related characters collected in the “Chinese Pictograms”
The character “玉” originally refers to a kind of wild beast, and other meanings are extended from the original meaning. In the bronze inscription, the character “Neng” is a huge and sharp beast. The small seal script begins to disassemble the animal shape of the character. After that, the calligraphy is gradually standardized and removed from the hieroglyphic characters [12]. “Erya” interprets its original meaning as “the three legs of the pine tree are capable”, which means a three-legged wild beast with a shape similar to the pine tree [13]. “Shi Wenjiezi” refers to “energy” as the beast, “bear”, which is called “energy in the beast, so it is called “energy in the beast, and the border is called “energy” [14]. Du of Xichen predicted that “bear” is related to “energy”: “energy is the three-legged horn. The explanation says that the beast is not a thing that enters the water, so it is a horn. In one sentence, since it is a god, why not be a horn. The case, “Shiwen” and “Zhilin” both say that “bears are horns, and their feet are like deer. However, the ability is both a bear and a horn are also horns” [15]. Xu Feng, the Southern Tang Dynasty, believed that “the turtle” meant “the bones and the realization” [16], “the energy that is utilised as a resource for energy because of its strong strength” [17]. Yang Shuda poi
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