"Wang Liang is personally sealed by Emperor Guangwu, there is no problem with his identity, and it is much easier to deal with than others!" Bao Hong greeted with a smile. Pen × fun × Pavilion www. ｂｉｑｕｇｅ。 ｉｎｆｏ

"Not bad!" Li Zuoche said with a smile, "Like my previous comrades-in-arms, many of them have identity problems, so when recruiting them, they will hesitate." ”

"Don't talk about this, let's get down to business first!" Bao Hong smiled, "What's going on with Peng Pet leading the army over this time?" He led all the men and horses of his headquarters to kill him? ”

"The general doesn't know that our group of resurrected rebels in the alternating period of the Han Dynasty and the Han Dynasty actually have a camp position with each other that is not as pure as the previous resurrections. Either they are all anti-Qin rebels, or they are all princes and kings in the early Han Dynasty, and their purpose is relatively consistent with each other. Wang Liang said.

"This matter has been in contact with you since the beginning, and I will have a guess!" Bao Hong said with a smile, "Some people do have great ambitions psychologically, and they are bent on separating themselves and standing on their own, and even ruling the world in the future." The other part of the people is biased towards peace and even weakness, of course, you want to say that they are more suitable for pragmatic things, and it is not wrong to be the leader of this party. ”

"General Mingjian!" Wang Liang said with a smile, "This is only one aspect, but the other aspect is a greater contradiction, that is, the attitude towards the people." ”

"Oh?" Bao Hong's heart moved, he hadn't thought about this matter, but he was attracted by Wang Liang's words.

"Gongsun Shu, my generals, and many leaders of the rebel army with relatively high backgrounds naturally belong to the bureaucratic class, although they do not mean wanton slaughter of ordinary people, regardless of it, even Gongsun Shu often spreads his reputation among the people." Wang Liang opened his mouth and said, "However, after all, the two sides are not the same class, and when the government deals with affairs, it is impossible to consider problems from the perspective of the people at all times." The leader of the rebel army, Fan Chong and others, were from civilian backgrounds, and when organizing the rebel army to fight against the new dynasty, it can be said that they always stood in the perspective of the people to do things. Therefore, before the general said it to the people, their position has already deviated. ”

Bao Hong nodded, no wonder he said that he hadn't considered this reason. In the final analysis, it is a question of people-oriented and monarch-oriented thinking. It can be said that many thinkers pursue the ultimate goal of thinking about the people, but it is very difficult to achieve.

Of course, since it is a question of governing the world, the main thing is to talk about the ideas of Confucianism and several schools of law governing the world.

In traditional Chinese legal thought, there is a people-oriented concept of "the people are the foundation of the state". Confucianism believes that "the people are born and the people are established, and the people are also the people", and Confucianism concretely implements the concept of heaven in the primitive religion on the people, and elevates the people to the status of gods. For example, Confucianism believes that "the heavens are wise, and the people are wise." The sky is afraid, and the self is fearful. Another example is "Heaven sees itself as the people, and the sky listens to the people as it hears." Another example is "the people, the Lord of God" and "the people are peaceful, and then God brings blessings." It is also said that "whatever the people want, the heavens will follow." Therefore, in Confucianism, the status of the people represents the qualifications of heaven and God, standing above the rulers, and the concern for people constitutes an important aspect of the Confucian humanistic tradition, or the people-oriented thought constitutes a major feature of Confucianism.

On the one hand, the people-oriented thought of Confucianism is manifested in the "concern" and "attention" to the "people", advocating "valuing the people", "loving the people" and "taking the people as the foundation". On the other hand, it is manifested in their requirements for the "virtue" and "virtue" of the rulers, and they advocate the practice of "rule by virtue" and "benevolent government". What they stood out and was concerned with was not aristocratic majesty, but the will of the commoners; Not the rights of the nobility, but the fate of the commoners. Specifically, Confucian people-oriented thought is manifested in:

First of all, the ruler must think of the people, for the people, and care about the interests of the people. Mencius once said, "Civil affairs cannot be delayed." In response to the suffering of the people caused by the harsh government, he called on the rulers to "save the people from fire and water". Rulers are required to practice "rule by virtue" and "benevolent government", be cautious in punishment, be thin in their endowments, and handle the relationship between the monarch and the people so that "the people are precious, the community is secondary, and the monarch is light." He even thinks that "the time is not as good as the location, and the location is not as good as the people". Tyrants and corrupt officials who oppress the common people do not recognize their political status in Confucianism.

Second, the mandate of heaven is the destiny of man, and the will of the people is the only basis for the legitimacy of the ruler. The people have the right to choose the monarch they like. For example, King Xuan of Qi attacked the kingdom of Yan and, after his victory, asked Mencius if he should annex this neighboring state. Mencius took the will and interests of the people as the determining condition, saying: "Take what is pleasing to the people, take it, take it and the people are not pleased, do not take it." This shows that rulers must listen to people's opinions and not act arbitrarily.

Third, Confucianism believes that the will of the people determines the ruler's gain or loss of the world, so the ruler must win the hearts of the people in order to gain the world. The ruler should not use force against the people, but should love and protect the people, and not use coercion to make the people afraid. Only when the people consciously and voluntarily support can the rulers rule effectively and the country can be stable for a long time. As the saying goes, "the world is not convinced and the king is not there". As a ruler, we must achieve "sufficient food, foot soldiers, and people's faith", and the most important of them is people's faith, "Since ancient times, there has been death, and the people cannot stand without faith." "Those who convince others with their strength are not convinced, and they are not supported by their strength." An important law in Confucianism is: "Those who win the hearts of the people will win the world, and those who lose the hearts of the people will lose the world." Thus, "winning the hearts and minds of the people" is a far more important factor in the ruling strategy than the legal process.

Confucian populism is a rather rational and precocious way of thinking, but this precocious culture, for a people who are in many ways immature, is prematurely liberated from the fear of the divine or the supernatural, and as a result, it may breed unbridled desires. Without the intervention and restraint of external authority, it is possible for people to act as authority without scruples and compete for power and profit. In this way, in terms of the end, it will not achieve the goal of loving the people. In addition, although the view of "providence is the will of the people" theoretically affirms that the will of the people is the basis for the ruler to exercise power, it is a political factor that cannot be ignored. But in feudal society, because there was no popular electoral system, any conqueror could claim to be "providential" after killing people. After the unification of the country, the people have no possibility of free choice, and the expression of "public opinion" becomes a problem, and the ruler can make such a circular theory: that is, those who represent the "will of heaven" will succeed, and those who succeed will inevitably represent the "will of heaven"; Since "the will of heaven is the will of the people", he must also represent the "will of the people", and the "will of the people" is thus reduced to the object of violence.

In other words, there is no problem with the fact that ideas are advanced. However, the advanced nature of ideology cannot completely determine the advanced nature of the system.

This is a problem that any thinker faces. In particular, those early Confucian thinkers, when constructing ideological theories in this regard, identified all people in the world as 'saints', and built theories on the basis that the moral level of the characters reached a certain stage, which was like an attic in the air.

For example, we all know that everything in the world is nothing more than subjectivity, objectivity, that is, matter and thought.

The question of the mind, which is the thing mentioned here, is a little clearer when it comes to the matter.

The theory of material has been written countless times, and has even been taught to the public as the guiding ideology of the social system of various countries today.

An appropriate social system promotes the development of the productive forces, while an unsuitable social system restricts the development of the productive forces. Note that social systems are generally only suitable and unsuitable, and there is no difference between good and bad. When the social system hinders the development of the productive forces, it promotes the emergence of new and appropriate social institutions.

This productive force is talking about the material level.

However, the process of promoting the social system at the level of productive forces is indirect, while ideology and theory are the programs that directly create the social system.

After all, even when the social system hinders the development of the productive forces, ideological guidance is needed to build a newer and more sound social system.

History has shown that whichever country is the first to enter the advanced system, which country can rise to Charlie ahead of the country that implements the backward system.

In other words, the sooner we can develop an advanced social system, there is undoubtedly an absolute advantage. Since it is too early, it is natural that we cannot wait until the army is in the city and the social system hinders the development of the productive forces, and then we can promote the emergence of a new and suitable social system. Things such as being hanged and beaten at the end of the Qing Dynasty and taking research to restore the Restoration, but it was too late.

Therefore, it is very necessary to have an advanced nature of thinking at this time.

Since the primitive society, several major ancient civilizations have taken the lead in entering the 'god-dominated society', which shows that they have learned to think earlier and are also able to form a large-scale social system -- 'state' in the name of 'god'. As a result, they were able to quickly raise their social elevates to Charlie, far ahead of those groups that were still in the 'barbarian society'.

The main characteristic of the 'god-lord society' is more advanced than the 'barbarian society' is that at this time human beings learned to think. Although 'theology' is largely unscientific. But this is the first step that mankind has taken to 'seek knowledge'. At this stage, human society is obviously transitioning from the stage of ignorance to the direction of seeking knowledge, and the changes in social productivity are evident at this time.

The leadership of the system has made the ancient country far ahead of the others.

Therefore, the guiding role of ideology is of absolute leading significance.

Of course, as I just said, although the advanced nature of ideology is necessary, the process of operability and even the actual implementation of the ideology is something that the thinker may not have considered well at the beginning, resulting in the absolute superiority of the ideology itself, but in practice, sometimes it may be counterproductive.

is like Dong Zhongshu mentioned above, who is now scolded by the world, in fact, the concept he put forward is not the kind of pure flattery of the emperor and suppression of the people's thoughts. It's just that in the process of using it, it has been distorted by others.

Dong Zhongshu's theory of "heaven and man induction" is based on society and politics. He used the natural phenomena recorded in the Spring and Autumn Period to explain the crux of social and political decay. He believes that the people should be "lawful" and "virtuous" for the government, and "suitable for the people"; Otherwise, the "heavens" will send down all kinds of "calamities" to "rebuke" the people. If the king of the people still does not repent at this time, the "heavens" will make the king lose the world.

Through the peasant uprising at the end of the Qin Dynasty, Dong Zhongshu realized that the political power of the peasant class could determine the rise and fall of a feudal dynasty. The "heaven" that Dong Zhongshu refers to here refers to the armed forces of the peasant uprising at the end of the Qin Dynasty. He wanted to use this "heaven", which symbolized the political power of the peasant class, to guard against the emperor and make him self-contained. Limit him with "heaven".

At that time, why did Dong Zhongshu use the form of "heaven and man induction" to guard against the emperor? The reason is that the level of social sciences in the Western Han Dynasty was low, and the influence of the Mandate of Heaven in people's minds was extremely deep. Dong Zhongshu used "heaven" to limit the emperor's personal desires and restrain his supreme power. And the bitter lesson of Qin Shi Huang's unchecked power, which led to a peasant uprising and the rapid collapse of the country, turned it into the emperor's spiritual shackles to limit the emperor's power. From this point of view, Dong Zhongshu's idea of "heaven and man induction" limited the emperor's selfish desires and power, and made important contributions to the long-term peace and stability of the entire feudal society, and its significance is far-reaching.

From here, it is not difficult to see that Dong Zhongshu's original intention was to be a supporter of people-oriented thought, but in the process of operation, it has become a divine right of the monarch, and in order to maintain political unity, it is necessary to unify ideologically. What is the so-called propaganda, heaven is the master of all things, and the emperor is the son of heaven, that is, the son of heaven. Rule the subjects on behalf of the heavens. All the people must obey the emperor's rule, and the princes and kings must also obey the emperor.

In fact, it was just propagated by the emperor in order to establish his authority in the process of operation. From Dong Zhongshu's own remarks, there is no such statement at all.

So looking back, at the end of the Han Dynasty, or all dynasties, there was still a certain market for people-oriented ideas. If everyone is completely brainwashed by Junben's thoughts, thinking that everything the emperor says is right, then there is nothing like rebellion, and it is up to the emperor to toss it alone.

The two core ideas of Legalism on the relationship between the monarch and the people are "the law comes from the king" and "the country is strong and the people are weak". On the basis of theory, these two viewpoints directly determined the absolute dominant position of the king in the relationship between the monarch and the people, and the Qin state had the strength to unify the Central Plains, which was largely related to these two viewpoints.

The law comes from the king", literally it can be seen that the king's status has been higher than the law, the king has become the source of the law, and has the highest power to interpret the law, so that the Qin State has established an extreme political system, that is, "everything in the world depends on the top", which meets the various requirements and desires of the king, and also ensures that any orders of the king can be unconditionally carried out by lower-level officials, if the officials cannot obey or effectively implement the king's orders, then they can only be severely punished. Through this kind of power politics, the Qin state could mobilize the manpower and material resources of the whole country to carry out large-scale military activities in a short period of time, and Shang Ying's "reward farming warfare" also theoretically took on most of the pressure for the view that "the law comes from the king".

Legalism in the relationship between the monarch and the people, more inclined to the role of the emperor, for the people is more oppression and enslavement, this relationship is a very unstable relationship, things must be opposed, the fall of the Qin Dynasty is the best example, in the short term the use of Legalist views can indeed ensure the strong prosperity of the country, at the same time we should also realize that this kind of thinking of Legalism will accelerate the fall of a dynasty.

Of course, there is a suspicion of exaggeration in saying this. After all, everyone is also above, and Qin Fa is a little too harsh after all. How to strike a balance between these is the most critical issue. (To be continued.) )