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The King of Masters and the Politics of Efforts: Mencius’s “Don’t See the Marquis” is a micro
Author: Tian Feng (Specially Promoted by the Zhengzhou Major Philosophy Academy)
Source: Author Author Authorized by Confucian Network, Originally published by Chuanshan Journal, 2023 Issue 2
Abstract: “Don’t See the Marquis” was both a great ceremony for the death of Ning and a great festival of Taoism. Mencius was determined to be domineering and tyrannical. He wanted to distinguish himself from the “way of concubines” of the followers, establish a new Taoist system, use Tao to guide the government, serve as the master, and lead the king to understand the sage king. The unity of the throne and virtue requires rare aura, but the emergence of the saints of the common people can support the new saint king. Those who are different from the previous kings, the new king is composed of the mutual assistance of the king. Its main virtue is not to achieve the holy realm, but to have a fierce discussion with the king of students and professors. Among them, the most famous teacher’s guidance. This is a new political plan for energy that Mencius gave when facing the “post-Saint King Age”. “Don’t see the marquis” not only inherited Mencius’ fantasy of “using Tao to guide politics” and its method of accomplishing it – being the king’s teacher, but also his historical record of continuing politics and Taoism.
Keywords: Mencius; Do not see the marquis; Use Tao to guide politics; King Master; Youshishi; Taoist;大学;
Introduction
Shen Kuo’s “Dream Story” recorded this story: When Wang Shengmei was a county magistrate, he was not famous yet. He was a magistrate and was a judge. He was talking about Mencius with a guest. However, he did not consider the beauty of the Holy Beauty. Shengmei laughed at what he said. After a long time, he suddenly said to Shengmei: “Read the “Mencius” “Shengmei replied, “I loved him all my life, but I didn’t agree with the meaning.” The master asked, “What’s the meaning?” Shengmei said, “What’s the meaning if I don’t know.” The master said, “How can I not know the truth if I don’t know the truth if I don’t know the truth if I don’t know the truth if I don’t know the truth if I don’t know the truth if I don’t know the truth.” The man was surprised and said, “What’s the meaning if I know the king of Liang Hui?” [1]144
This is just a smart joke. If you have a little bit of knowledge about the blog, you can use “History Records” to answer questions [1]. But “not seeing the marquis” is a year-on-year relationship in Mencius. The author’s roughly concludes. In the whole book of Mencius, the inclusion and addition of people and other related issues, as well as the relevant argumentative information, account for nearly one-third of the book [2]. However, this problem has not received special attention in modern annotation, especially in Taoist problems, and modern science has rarely discussed this. All the peopleKnowledge, since the enlightenment of Taoism, students focus more on the discussion of the mind and nature in Mencius. Even if they are exposed to the political affairs of kings and kings, they still use the discussion of the mind and nature as a standard for their determination. It is not inappropriate to read Mencius’s thoughts on one’s own thoughts from the perspective of the mind and nature. A classic text contains both departments that meet the requests of the times, which can be said to be more general and meaningful. The discussion of mind and nature is undoubtedly biased towards the latter. The longer it has been, this type of data is more prominent and concise.
However, these two parts can certainly be divided and discussed in their minds, and they will not be able to achieve the utmost value. From the perspective of the work, we can separate the metaphysical way to transcend the concrete phenomena. This thought originated from Taoism [3], and was highly popular in Buddhism through mystical learning. The Taoist learning of the Song and Ming dynasties was also affected by this, so they greatly valued the principles of nature and reason, and emphasized the principles of the Four Books and ignored the historical essence. If you correct the atmosphere of the times, you will not be misleading the world, but you will definitely be based on the evil spirit of the people. Therefore, the interpretation of the Taoist learning of Meng is one of those who have established themselves in their own greatness and cannot be changed in the world. However, if the way of shape is more important than the atmosphere under the shape, it will be difficult to avoid the misunderstanding of history. The disadvantages may be that they only seek to prove the truth and abandon the study [4]. The author believes that the meaning of “not seeing the marquis” seems to be insignificant and only for a while, but Confucianism discusses the truth in terms of ruthlessness and does not speak out from the truth. Therefore, this article attempts to manage Mencius’s overall thinking from this perspective. The key points are as follows:
First of all, this is not only Mencius’s own retreat, but also a matter that the people around him, his companions, and other people who were concerned about. Because of this, this topic has become the direct theme of many chapters, and many famous propositions and comments by Mencius were also drawn from this topic, such as Yang Mo, unmoving, domineering, saints, etc. Although some problems are not directly introduced, if they are put into consideration in Mencius’s entry and joining, they can also gain a perspective of differences.
Secondly, “not seeing the marquis” seems like a small gift, but in Mencius’s eyes it is related to the great festival of survival. This is not because of his self-respect, but because in Mencius’s view, the king’s attitude towards men can be regarded as a barometer of his ambition. This also involves whether Mencius can assist the wise king and the reluctance of the whole country. Therefore, Mencius’ high waiting for the king whom he knew and his unusual prudence in reality formed a very large force.
Finally, it touched on Mencius’ judgment on the basic problems of the era in which it lived: how the real sacred festival stands in the war of the vassal state, how the reality of peaceful governance nation falls, which political affairs are first, the fantasy relationship between kings and scholars, etc. Especially the main thing is that in Mencius’s view, “not seeing the lord” is generally a gift between the king and the minister, and the relationship between the monarch and the scholar, and the relationship between the king and the teacher, and the relationship between the king and the Tao. This is also a Confucian scholar who determines the relationship between the Taoist system and the monarchal government.
Before the introduction note, let us briefly describe the relevant examination of Mencius’ advance and retreat in his life. since”From the historical records: Mencius and Xunqing’s List, there are many differences in the examination of Mencius’s conduct, and there has been no suitable response from ancient times to the present. The dispute includes but is not limited to the time when Mencius met King Xuan, King Hui of Liang, and Duke Wen of Teng, when Mencius met with two times, when King Xuan attacked Yan, how many positions did Mencius see King Qi and Liang, and so on. The main reason for the fact that in addition to the vague language in Mencius, King Hui of Liang had changed the lunar calendar by the lunar calendar, but the Taishi Gong seemed to be unaware of this, which led to the difficulty of matching the chronology, so he revised it with his own intention, which caused other mistakes. Later generations discovered that “Bamboo Book Years” was only clear about this, but it is difficult to make a conclusion on how to correct the “Historical Records”. It seems that if there is no further evidence of the unearthed literature, the above-mentioned major departments will be unable to answer [5]. The opinions of the major ministries were that when Mencius first came to King Wei, he went to Teng and Wei. He saw Queen Hui of Liang and died soon after, and the son of King Hui was unfilial. Mencius was also suitable to meet King Xuan and stayed for several years. Later, due to the differences in King Xuan’s attack on Yan, he finally went to King Xuan for three nights. However, in terms of the topic discussed in this article, it seems that there is no need to force a clear discussion on Mencius’s actions.
1. Dao Aid the whole country
Mencius once clearly stated twice that “not seeing the marquis” is not an ordinary gift, but a great gift for Ning’s death. Once, Wan Zhang asked: “What’s the point of not seeing the Lord of the Lord?” Mencius believed that whether he lived in a capital or a village, he was a commoner without an official position, and the commoner had no political component, so he just didn’t see the Lord of the Lord:
In the country, he was called the minister of the Lord of the Lord of the Lord, and in the wild, he was called the minister of the commoner, and he was called the minister of the commoner. Common people do not TC:
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