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Can “moral politics” be used as a strategy for universal governance to supplement the “rule of law”?
Author: Dulun (Duisburg-Essen Major, Germany)
Source: Author Authorized by Confucian Network Published
Original from “Diversity Coexistence, Harmony Symbiosis, Future Sharing: Songshan Forum 2018 Collection of essays, edited by Du Weiming and Zhang Guangzhi, published on the Bookstore with Bright Sun, August 2019: Confucius was in the 2570s and the 23rd day of the Xuanyue of Jihai, Xinmao
After King Wu of Wu overthrew the Shang Dynasty’s rule, in order to protect his new policy rights, he proposed a set of “conformity to law-based thinking”, including “destiny”, “respect for virtue” and “protecting people”. The Western Zhou Dynasty ruled the group believed that through “respecting virtue” and “clearing virtue”, the superiors can obtain “destiny” and the inferiors can obtain support from the trust of the people. The Confucianism in the pre-Qin period continued to develop this thought, such as Confucius said, “For politics and virtue” and “Willing it with virtue” and Mencius said, “Super people with virtue.” “My decree” and “grace rule” are both organized departments of “ruling the country with righteous people”. Fantasy is “sages within and kings outside”, and the specific policy is “tyranny”, achieving the goal of everyone becoming good.
Students and colleagues from all over the world will be able to reunite tomorrow and discuss the coexistence, mutual benefit and sharing of the civilization circles in the world. We personally believe that it is the global monocultural civilization structure dominated by the Eastern value system. It is a result of common understanding. We will meet here tomorrow and should experience this common sense.
When we say “multi-civilization”, we also mean that while acknowledging “universal value”, we cannot ignore the differences in different civilizations. The key is to truly understand and understand each other through transportation and communication [1], stand at a unified height, learn from each other continuously, and learn from each other. Only on this basis can we truly achieve the goals of dialogue and jointly build “universal value”.
Although my topic tomorrow is “virtue politics” and “rule of law”, the focus is on introducing the Chinese Confucian thinking on “virtue politics”.
1. Why should it be “moral governance” rather than “moral governance”
The name of the differences in Confucian traditional thought I will talk about tomorrow is mostly “moral governance” and “moral governance”. [2] In order to understand this traditional governing strategy, I have to explain why I use “moral governance” rather than the concept of “moral governance”. At the same time, it also briefly describes the meaning of “politics” and “morality” in the creation of “moral politics”.
First of all, “politics” and “governance” were basically used alone in the pre-Qin and pre-Qin period, and only touched on “management” from top to bottom [3]. In other words, neither “politics” nor “governance” includes what tomorrow saidAll aspects of politics. Among them, “politics” at that time expressed “political power”, “statutes”, “political affairs”, “political orders”, “political policies”, and “political controls”. [4] The key is to understand that since the Western Zhou Dynasty, Confucius said that “politics is righteous” is the right thing to do” [5] (to govern means to The concept of correct began to behave. [6] There is also this kind of thinking in “Zuo Ji”, such as “politics are correct and open” in “Zuo Ji·The Second Year of Duke Huan” “The name is based on the system, the meaning is based on the gift, the gift is based on the government, and the politics is based on the right and the politics is based on the right and the politics are based on the right and the people are based on the right and the people are based on the right and the people are based on the right and right.”
Let’s talk about “virtue”. By the pre-Qin period, “virtue” must have already had “morality”, “virtue” and “morality” (morality) Nature) and “virtue” (virtue). [7] However, when the “virtue” thinking is born, it is important to have the meaning of “virtue”, which is similar to the Greek isetē, which emphasizes the “excellence” and “capable/outstanding” of the ruler. [8]
Why do I use “virtue”? It is to emphasize that “virtue” is not in people, but is attached to or people, and is in people’s character, so that we can be contaminated with morality. In this way, we can say “to govern by virtue” or “to govern by moral in English power”. This is suitable for Confucius’ meaning of “for political purposes and virtue” (“Theory·For political purposes”). Moreover, “The Eleventh Year of the Zuozhi·Honggong” has used “virtue politics”: “Resolute people say: “The king of Zheng Zhuang has lost his political punishment.” Politics are used to rule the common people, and punishments are based on good and evil. They are both moral and powerful and punishable, and are both evil and evil. ’”If we use “governance of virtue”, it would not be difficult to think of the concept of “rule of law” in the East [9]. And, if it is translated into rule of virtue, it seems that “virtue” is a foreign law. This is not in line with the focus of “virtue governance”.
2. The source of “virtue governance” thinking and the main influence of “virtue” in management
The “virtue governance” thinking undoubtedly originated from the 11th century BC In the Western Zhou Dynasty in 771 BC. After the Western Zhou Dynasty ruled group headed by King Wu overthrew the Shang Dynasty’s rule, they not only faced the overthrown Shang Dynasty’s rule, but also found the legal reasons to protect the new policy. First, they replaced the “Heaven” as “all-communicable gods” and replaced the protection god of the Shang Dynasty itself. This is “mandate” (mandate) The origin of the discussion. [10]
Differences with the “king power and gods” in the Middle Ages in the East,It is conditional for the Supreme God’s “God” to rulers to rulers. This condition is to govern members of the group to have “virtue”. [11] In the words at that time, it is “the destiny of heaven is always constant” (“Penfeng·Wenwang”) and “Vaide is the destiny” (“Zuozhi·Xionggong Xigong”). Therefore, the rulers must “respect their virtue” [12](to respect their virtue) and “clear virtue” [13](to light up their virtue) in order to obtain and retain the “destiny”.
At the same time, at most, the Western Zhou Dynasty sanctions group also created a new type of sanctions, namely the sanctions between “local officials” and “schools”. Specifically, the ruler regards himself as a “approachable parent” and the ruled regards himself as his “child” (“innocent”). Compared with the Shang Dynasty, this is undoubtedly a historical progress. The ruler cannot be able to treat the ruled as an outsider, at most in theory, and cannot be able to practice violent rule. In other words, “virtue” includes attitudes towards those who are ruled. This attitude is called “to protect ruled people”, which is the traditional Chinese concept of “common thinking”. From then on, in addition to “destiny” and “respect for virtue”, “protecting people” has also become China’s political thinking and political philosophy as the main model. [14]
From historical data, the Western Zhou Dynasty ruled the group that they won the “destiny” because King Wen had “virtue” and “protected the common people” (“Shangshu·Wuyi”). Therefore, in order to maintain the “destiny of heaven”, that is, the political power conforms to the laws, the descendants of King Wen must continue to “respect virtue and protect the people”; “protect the people” is a behavior that is responsible for heaven.
In this way, whether in the religious relationship between the ruler and the ruler’s “Heaven” of the God, or in the political relationship between the ruler and the old man, the “virtue” of the ruler himself is the key. Through its own “virtue”, the ruler can reach the heavens and receive the help of “Heaven”, and the so-called “respect for the Yuan and comply with the heavens”; t
