readx;? The rule of social order is the real goal of the "Nine Domains of Hong Fan", which is very different from the ontological purpose of Aristotle's category theory. Pen ~ Fun ~ Pavilion www.biquge.info in terms of the thinking characteristics of purpose, Aristotle's category theory was proposed out of a kind of "pure knowledge" interest and curiosity. The proposal of "Hong Fan Jiuchou" is based on the practical need to solve social problems.

From the point of view of method, Aristotle consciously reflected on the methods and ways of acquiring categories, and had a speculative color in his thinking, a purely rational attitude far from the sensory experience of life. This is reflected in the first four chapters of the Scope section. On the contrary, Hong Fan Jiu is the empirical knowledge that Chinese seek out by caring for life and society. "The criterion for these classifications is experience, so they can be regarded as a synthesis of experience. From this, we can see that the Western way of thinking is a trinity of ontology, language, and logic, while the traditional Chinese way of thinking is a trinity of society, practicality, and experience. The so-called "Four Great Inventions" of ancient China are actually "masterpieces" under this kind of thinking.

The greatest thing about him as a thinker is that he first proposed a political philosophy of "social justice" and pinned his hopes on an "enlightened monarchy". "Five Emperors...... The emperor is extreme, and the emperor has a pole...... Be impartial and follow the king's righteousness. Do not do well, but do the king's way. Do no evil, but follow the way of the king. There is no partiality or party, and the royal road is swinging. There is no party or partiality, and the royal road is mediocre. There is no reversal and no side, the royal road is upright...... All the common people, the extreme Fu Yan, is obedient or acting, with the light of the Son of Heaven. It is said that the Son of Heaven is the father and mother of the people, and he thinks that he is the king of the world. (Historical records of the Song Weizi family) here Jizi expounded the spiritual historical concept of "royal uprightness". "The emperor has built his extreme" is to ask the monarch to establish a model of governance, and this model is the "royal road" (that is, to follow the king's way, to follow the king's way, and to obey the king's righteousness). Later generations interpret the "emperor" as the great, and the "extreme" as the middle, and the cloud: "The way of the great is to establish its existence in the middle, and it is said to be the righteousness of the nine domains." ”

The idea expressed in Jizi's summary of "Hong Fan" is theocratic supremacy, which reflects the social reality of "leading the people to serve the gods" during the Yin Shang period. He summed up the experience of Shinto in the Shang Dynasty, and he believed that rulers must act according to the law of all things, and if they violate this law, they will be punished by heaven.

It can be seen from this that during the Shang Dynasty, the belief in witch gods was rampant, so "The Romance of the Fengshen" reflects the secular kingship ruling religion represented by Zhou, replacing the unity of politics and religion represented by Shang. Zhou was supported by a new class of priests, led by Jiang Ziya, who advocated reforming the religious system. Shang was supported by a conservative priestly class who advocated the maintenance of theocracy.

The five elements, namely metal, wood, water, fire, and earth, are the first of the nine domains, each with its own nature, and must be used according to its nature. Although this idea is shrouded in mysticism, it still has a certain degree of progress and rationality. For example, if the five material elements of metal, wood, water, fire, and earth are examined and compared in the "interrelationship", we can vividly see that there is a difference between "moist" and "dry" in the nature of things, a difference between "up" and "down" in orientation, and a difference between "curved" and "straight" in shape. For example, there is a certain objective relationship between the five material elements of metal, wood, water, fire, and earth, and because the Kun does not grasp the nature of water and soil, it has failed to adopt the method of using soil to make water; Yu summed up this lesson, grasped the situation of mountains and rivers through actual measurements, and at the same time adopted the method of grooming according to the objective performance of "water is said to be moist", and achieved the merit of controlling the level of soil. This understanding of the relationship between the various material properties of the "Five Elements" contains the germ of the idea of intrinsic connection, which has brought useful enlightenment to future generations. After the struggle to control the level of soil, on the basis of a preliminary understanding of the various properties of the "five elements", Yu touched the bypass and promoted the exertion of its initiative. For example, if we understand the characteristics of "water is said to be moistened," we will be able to develop rice production; if we recognize the characteristics of "fire is on fire," we will promote slash-and-burn cultivation; if we recognize the characteristics of "wood is said to be curved and straight," we will promote the manufacture of various means of transportation; and if we understand the characteristics of "gold is said to be from leather," we will develop smelting and casting, reform nature, and use it for people.

The fifth domain, the "Imperial Pole" (the rule criterion of the monarch), is the center of all the ruling laws, and most of the other domains are all aimed at establishing the various means and methods of ruling this "Imperial Pole". Its central idea is to advocate a theocratic theory based on God's will, emphasizing the establishment of the supreme ruling criterion -- the "imperial pole" -- in accordance with God's will, so as to ensure that "the Son of Heaven is the parent of the people and the king of the world." Under the premise of this kind of divine politics, the monarch should pay attention to the "five things" (the second domain) of his appearance, speech, sight, hearing, and thinking, so as to cause "recuperation" and avoid "blame" (the eighth domain); and follow the common sense of the "five eras" of the year, month, day, stars, and calendars to deal with the political discipline (the fourth domain); the means by which the monarch asks for divine will upwards is "divination and Zheng" (the seventh domain), and the means of ruling his subjects downward are "Gangke", "Rouke", "Zuowei", and "Zuofu" (the sixth domain), that is, using the "six poles" as authority and utilization. The Five Blessings are "Blessings" (the ninth domain). The purpose of such a rule, which repeatedly proposes rules of conduct to the monarch, is to deify the monarchy and raise the vigilance of the monarch himself. This "great law" was highly valued by the rulers of the Zhou Dynasty and practiced it. It has a great impact on future generations.

Jizi believed that the Son of Heaven must set a standard for the people to follow. "The emperor has built it. "Do it only when the common people are in Ruji, and Xi Ru protects the Ji". He believed that only in this way could the people be obedient to education and not dare to break the law and discipline. And the people must obey the Son of Heaven absolutely, "without bias and without mercy, according to the king's righteousness, without doing good, according to the king's way, and without doing evil, according to the king's way." "Do not be partial, but obey the righteousness of the kings, do not mix with selfish preferences and follow the way of the kings, do not do bad things, and obey the right path of the kings. The gentleman has absolute authority, "only to be blessed, only to be powerful, only to be jade." There is no minister to be blessed and to be a powerful food. "The monarch can give gifts, he can give punishments, he can eat good jade food, but his subjects cannot give gifts, he cannot give punishments, he cannot eat good jade food, so his subjects cannot usurp.

Kezi believed that it was a way to detect God's will, so it was necessary to pay attention to it, "The choice of a diviner is the destiny of divination." "Choose those who can use tortoise shells for divination and yarrow for divination, and order them to divinate according to different omen. When the monarch has doubts, he should "seek the heart, the ministers, the people, and the divination." ”