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A New Study on Zhu Xi’s Social Processing Method
Author: You Biao, Dunheyi
Source: “Study on Huaxia Civilization” No. 6, 2023
Abstract: Social Processing Method originated from the Imperial System implemented in the Sui Dynasty. During the Southern Song Dynasty, Zhu Xi designed and compiled the “Social Processing Catalogue”, which had a profound impact on future generations. Previous research and study by scholars believed that one of the goals of Zhu Xi’s society was to save economy and help the people when they were in danger of disaster, and thus develop their social effectiveness in solidarity. As long as the social performance is as above, the social law has inherent problems in its design, such as the high loan interest rate and the urgent need for raising the proof of the proof. The design of the society did not really benefit all the people, but was instead manipulated by the countryside and became something they benefited, and eventually persecuted the personal benefits of the common people. This is undoubtedly contrary to the development of the society design.
Author introduction: You Biao, male, taught by Beijing Teachers and Famous School of History, importantly studied at the Song Dynasty, Xia JinshiBaocai.com discusses with the Chinese modern thinking history; Jung Heyi, male, graduate student of the Beijing Masters’ College of History;
In the past academic circles, the society pursued by Zhu Xi during the Southern Song Dynasty had always been positive or positively rated. His important point is that the social law implemented in China is the main system in the history of agricultural social famine rescue, and it gradually standardized and regulated the methods of social famine rescue. However, through analyzing the “Social Catalog” written by Zhu Xi and recording the actual consequences of the social industry, it is found that the society did not realize the consequences of Zhu Xi’s voice “It can be damaged for a long time”1 during the actual operation. On the contrary, it sometimes even greatly reduces the burden on the people. Therefore, this article analyzes the problems in the editorial “Social Affairs” from the initial discussion of Zhu Xi’s establishment of a society, and analyzes the advantages and disadvantages of Zhu Xi’s social practice from a more diverse perspective.
1. The establishment of Zhu Xi’s social law
Zhu Xi’s social law was based on the “Social Affairs Catalog” submitted by him to the Southern Song Dynasty in the eighth year of Chunxi (1181).The relevant economic measures for the application [2] are the theoretical framework and implementation details of Zhu Xi’s social law. Before this, Zhu Xi established the Wufu Society in Wufuli Tree, Chong’an County, Jianming Prefecture in the seventh year of Qiandao (1171). This was Zhu Xi’s earliest social practice. By sorting out relevant historical materials, we can find that Zhu Xi was able to build the first society in Wufuli, which undoubtedly had a complicated social landscape.
One of them is family reasons. Zhu Xi’s family was in “Sanguili, Qunyu Township, Jianyang County, Jianzhou”[1], but he was born on the 15th day of Xuanyue in the fourth year of Jianyan (1130) in Youxi, Nanjie Prefecture (now Youxi County, Fujian Province)[3]. His grandfather Zhu Sen had a certain cultivation in literature and had the attitude of being transcendent, but he did not have any political foundation, “The public and young subjects are in the academic field. Since he is gone, he will not make progress” [4]. Zhu Xi’s father, Zhu Song, had good performance in his career. Zhu Song was born in the fourth year of Emperor Zhezong of Song (1097) and the eighth year of Zhenghe of Huizong (1118). He was awarded the title of Kezhi at the age of 22. He was “born in the same class, Digonglang, and Jianzhou Zhenghe County Wei” [5]. It can be seen that his official life started in Jianzhou (now Jianyang County, Fujian Province). He was a political leader with a shrewd official position. Even though he was a local official, he also contacted some important members in the Central Bureau of the Southern Song Dynasty with confidential letters. Zhu Song’s collection of essays retained his book “The Book of Thanks for the Political Consultative Affairs” by Xie Ke’s family and Li Hui’s book “The Book of Meeting for the Political Consultative Affairs” [6]. For relevant students, both of these events occurred in the first year of Xingxing (1131) [7]. In addition to keeping close contact with the officials of the center, Zhu Song also held appropriate and needed relationships with many officials in the office at the appropriate time. For example, when he visited Hu Shirong, “the censor Hu Gongshi would confuse the southeast. The Duke said it because of his remarks… Hu Gong was surprised by his words and improperly. He then spoke to the court with his words” [8]. The examination and examination happened in the second year of Shuxing (1132). That year, Zhu Song also had some letters with Zhang Shou, a magistrate of Fuzhou, and Qi Chongrui, a Hanlin scholar, [9]. It is precisely because of this kind-hearted relationship that both the Xie Ke family and Qi Chongrong played a valuable influence on Zhu Song’s career. “The scholar of Quanshou and the Seizheng Palace also revealed the virtues of the public education, and it is not appropriate to manage the warehouse.” [10] When Zhu Song was appointed as a position in governing the warehouse, the Xie Ke family applied the power of the emperor to use the power of the emperor to strongly interpret Zhu Song’s “study” and “action”, which can at most deepen Zhu Song’s impression in the emperor’s mind. Under this favorable condition, once other court officials have guaranteed it, they will naturally be promoted. So Zhu Song was able to “use his inner-letter Qi Chongfeng and summon his secret books to rectify the words “[11] This record actually made him a missionary on the emperor’s body, and it is natural to know the long-term future of his career.
From this we can see that Zhu Song’s international relationship has caused a difficult and grand effect on his rise in his career. During this period, Zhu Song was given the opportunity to become an official in the Southern Song Dynasty because he was banished. However, in the tenth year of Shuxing (1140), He Yan was instructed by Qin Jing to impeach Zhu Song. Therefore, Zhu Song was ordered by the Central Bureau of the Southern Song Dynasty to go to the prefecture of Zhu Song (Poyang County, Jiangxi Province). “In March of Xinmao, Shangshu’s official minister Zhu Song was appointed as the prefecture of Zhu Song, and Xu Du was appointed as the prefecture of Taizhou. He Yan, the right-hand counselor, reported that he was disgusted and arrogant, and he was proud of himself, so he had this fate”[2]. From this we can see that He Jian, a Taiwanese official, accused Zhu Song of being disgusted against the court headed by Song Gaozong, was arrogant and self-respecting. This finger was undoubtedly a very heavy blow to the officials born in the imperial examination. However, Zhu Song did not accept the decision of the court to let him come out to be the governor of the state, but instead asked to be appointed as a sacred official, “Please be in charge of Taizhou’s worship of worship” [12], and actually became an official who was jealous. Since then, Zhu Song’s activity scope has always been gentle. Limited to Fujian Road, during this period, he visited scholars and officials from various institutes to strengthen his various social relations in Fujian. The consolidation of these relations played a major role in Zhu Xi’s future establishment of a society in Fujian, and laid the foundation for the continuous expansion of his family’s strength in the region.
Zhu Song passed away in the 13th year of Shuxing (1143). Before his death, he wrote a letter to Liu Ziyu, “Xi’s ancestors traveled from Gong to Gong, and they were sick and sent their books to family affairs. Gong was worried and accepted Xi as his son and nephew, so Xi was given a visit to Gong’s house since he was young” [13]. From this we can see that Zhu Xi’s father, Zhu Song, had been very close to Liu Ziyu in his late years and had a very close relationship. After he was sick, Zhu Song wrote a letter to his close friend Liu Ziyu and asked Liu Ziyu for his funeral. Because of this, after Zhu Song’s past, Liu Ziyu took over Zhu Xi’s family and treated Zhu Xi as ordinary as his nephew. What’s more important is that Zhu Songlin finally told Zhu Xi, “Jixi Hu Yuanzhong, Baishui Liu Zhizhong, and Pingshan Liu Zhizhong, these three people are my friends. Their learning has a source of purity, which I respect. I am dead, and you go to your father to do it. But only when he hears his words, I will not hate it when I die” [14]. It can be seen that Zhu Song had already made large remarks and corresponding special settings for Zhu Xi before his past life. Zhu Xi followed his father’s wish, and Liu Ziyu also believed in the words of the time, so Zhu Xi and his son went to join Liu Ziyu, “I was in the age of 14. The young master built a house in it, so that he could live there. The young master wrote a letter to Baishui Liu and said, “I got five houses in the river and covered the pipes. The utensils were used TC:
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