【任鋒】中國政學傳統中的一包養心得治體論：基于歷史脈絡的考核

The current political management theory has become increasingly aware of exploring the vitality of organic relationship between political experience and political tradition. As much as possible, we first need to propose self-understanding and insights about political traditions that can afford history and real experience.

Teacher Zhang Hao carefully studied the tradition of Confucian worldly thinking and reminded him of the three aspects of worldly conception, namely, the illusion of heaven, political order, and governance, which includes two key dimensions: governance and governance methods [1]. Based on this, this article uses governance theory as a more inclusive perspective, and conducts historical assessments on its evolution and excellence in Chinese political and academic traditions. The author believes that this exploration is an indispensable condition for further reflection on political management theory.

1. The long source of thinking and the connection between the late world

The governance discussions that this article focuses on generally refer to the concepts, questions, concepts, concepts and thinking minds that are produced by the governance theme in the context of the order of the system, which belongs to the central model of the world’s thinking tradition. It shows the sequential form and political structureThe overall consciousness and system perception created contains the recognition and evaluation of the key elements of political order and their combined evolution. In terms of concepts, governance, law, governance, governance, treatment, and treatment are the main components of the country, government, politics, politics, scale, convention, and system are the same concepts of the same concepts [2]. The differences in the issues are more important, and the concepts are different. For example, the traditional dimensions of governance theory include conspiracy, system, story, country, and ancestral laws. The specifications of the rules include conspiracy, French, rituals, slander, protective girls‘s physical system, statutes, etc., and their dynamic evolution includes reinforcing, reaction, renewal, benefit, compliance, etc.

The purity of thinking in governance theory originated from a classical system that embodies the energy of Chinese civilization, especially the classics of “Shangshu”, “Letter”, “Year”, “Yi”, etc. The foundation of the age of war in the country was based on the differences and gave the rich thinking factors that could be developed in later generations from different perspectives. For example, the “Speech” explains the basic principles of the way of rituals, benevolence, Shun and the civil and military affairs, the basic principles of correcting people, Mencius’s evidence of the good of the law, the Tao of the Tao, the observance of the law, and the way of the previous kings, and Xunzi’s analysis of the law of governance and the correct people (governing the law and governing people). In addition to Confucianism, Lao Zhuang Taoism also directly explores the foundation of civilization and proposes in-depth reflection from the perspective of the life of heaven, such as proposing the difference between “control tools” and “control methods”, which is rooted in the political logic of the nine changes in the way of heaven [3].

The independent imperial system of Qin and Han was created, and the self-consciousness of governance was revealed through the teachings. “A man established a king and a minister, and the father and son were given honor, and the six tribes were given tribute. This was not what heaven was used to do, but what people built. The wife was built without being established, without being rigid, and without cultivating damage. “Guanzi” says: “Tendering is a kind of integrity and integrity, and the country is destroyed. “Guanzi is also a philosopher who can help Guanzi, but he knows how to govern the body, so he is not cold! Qinqianzi If you are not promising, the king and his subjects are in a state of harmony, and the six worries are in trouble, and the traitors are in trouble, and all the people are easily rebelled. At thirteen years old, the country is in vain. Now the four worries are not prepared, so the traitors are lucky, but the hearts are confused. Now the system is fixed, so the traitors are different, and the father and son are suitable for each other, and the traitors are lucky to die, but the ministers believe that the emperor and the emperor are not confused! This is the only thing that is determined, and they will always be peaceful for generations, and then there will be some support. If the traitors are not fixed, it is to pass the rivers and rivers, and the rivers are destroyed, and the rivers are in the middle, and the boat will be overturned. This is what can be done for a long time.” On the basis of criticism of the Qin system-Legalist criticism, the main meaning of the system is to govern the body and the order of system. The constructors need to establish a four-dimensional structure of honor and respect, and to strengthen the changes of customs, teach the king to take charge, and only when they meet the ministers can they enjoy the long-term [4]. Later, Chao misunderstood Emperor Wen’s plan to “understand the great body of the country” and quoted the affairs of the Five Emperors to describe the “mastery of governing the great body of the country” [5].

The Han Tang Dynasty’s mentality comes from the pre-Qin ScripturesThe trend of resource integration is mainly Confucianism and absorbs the essence of Taoism and Legalism. Dong Zhongshu advocated the rejuvenation of ancient times and the reverence of Confucian scholars. Later Confucians called him “the discussion of the Riguo system, which refers to the world of the heavenly beings, and was bound by destiny, emotions, customs, and education, which was unprecedented in the three dynasties of the pre-Qin period” [6]. The combination of treatment theory is a variety of sources and is a comprehensive range, showing the integrated thinking quality. “Huainan Dung Lie” is based on Huang Lao and Confucianism, criticized Yang Mo and Shen Shang for not understanding the Tao, advocating Zhang Renyi as the Tao, and giving the Dharma as the treatment tool, and “original destiny is the mind, the reason is likes and hates, and the nature of the mind is suitable, and the way of governance is understood.” It reveals that the Tao has a profound foundation for the mind and nature of the mind [7]. Wang Tong’s “Chinese Talk” promotes the suitcase to slide over the blue tiles, leaving two traces of water. He valued the ways of the two emperors and three kings, took Duke Zhou as the representative of the system, reiterated the great imperial power, took Confucius as a model, demonstrated the literary and elegant value, and claimed that the masters of the seven systems of the Han Dynasty could continue to be domineering and established the way of governing the benevolent and righteous Gongshu. Later, “The Greatest People of the People” loved to worship domineering and educated the law, and suppressed the Legalists. He was known as the scholars by his practice. The monarch and his ministers jointly governed and rebelled without any hesitation. Just and upright schools were the key to governing the country, which was the basis for governance [8].

The ideological tradition of governance theory has experienced a more systematic and diverse paradigm evolution in the late age, which is particularly worthy of attention from modernists. Out of a paradigm shift, Confucians of the Song and Ming dynasties systematically reflected on the concepts and models of style analysis in the pre-Qin period, such as the relationship between benevolence and kindness, and the system of loyalty and respect for literature, and expanded the issue of the discussions such as the relationship between benevolence and kindness, the rule of law, and the rule of benevolence and morality. The repetition of governance and historical traditions