Chapter 23 Read "Lu Shi Chunqiu"

Read "Lu Shi Chunqiu" 1. The Noble Life Principle in "Lu Shi Chun Qiu" "Lu's Spring and Autumn" was written by the guests of Lu Buwei, the prime minister of Qin State.Lu Buwei was originally a businessman in Yangzhai. He used a concubine of the Qin State as a rare commodity to do a political speculative business, and then he was the prime minister for more than ten years (249-237 BC), and he was named Wen Xinhou. There are 3,000 diners and 10,000 children. "Historical Records" said: "At that time, there were many debaters in the princes, such as Xunqing's disciples, who wrote books and spread the world. Lu Buwei made his guests write what they heard, and collected them as Balan, Liulun, and Twelve Ji, with more than 200,000 people. In his words, he thought that the past and present of all things in the world were prepared, and he called it "Lu Shi Chunqiu" ("Historical Records" eighty-five)".Lu Buwei died in the twelfth year of Qin Shihuang (before 235).At the end of the twelfth century of this book, there is a remnant of the "Preface", which is first called "Eight Years of Wei Qin" (239 BC), which shows the age of the book.

Although "Lushi Chunqiu" is a book co-edited by guests, it has a special central idea.Although the organization is not strict and the order is not very clear, but we read this book carefully, we cannot but admit that it represents an intentionally comprehensive system of thought. "Preface" says: In the eighth year of Weiqin, he was in Weitan, autumn, and Jiazishuo.On the day of the new moon, my beloved would like to ask about the twelfth century.Marquis Wen Xin (Lu Buwei) said: "You can learn from the reason why the Yellow Emperor taught Zhuanxu: "There is a big circle at the top, and a big rule at the bottom.If you can follow the law, you will be the parents of the people'.Gai Wen heard that in ancient times, the Qing Dynasty was the law of heaven and earth (the big circle is the sky, and the big moment is the earth).For those who live in the twelve disciplines, the discipline governs chaos and survives, so they know the good and bad luck of longevity.

The sky above, the place of trial below, and the people of the middle trial, if this is the case, there is no escape.The sky says Shun, Shun Weisheng.The land is called Gu, Gu Weining.People say trust, trust and listen.The three are salty and do nothing.Those who do it, do what they do.Do [its] numbers, follow its etiquette, and balance its private interests.Private seeing makes the blind, private hearing makes the deaf, private worry makes the heart crazy.If the three are all privately set up, the wisdom will not be public.If wisdom is not fair, fortune will decline and disaster will prosper. ...

This is the general idea of ​​writing a book.The main purpose is to "law the heaven and the earth", go up to the sky, go down to the test on the earth, and examine the people in the middle, and then you can't escape whether it is right or wrong, whether it is possible or not.Separately speaking, the sky says Shun, Shun Weisheng.The earth is called Gu, Gu Chu Ning.People say trust, trust and listen. The first is to follow the sky, and the way to follow the sky lies in your life.The second is solid ground, and the way to solid ground lies in tranquility.The third is to believe in people, and the way to believe in people is to listen to words. "The three are salty, and do nothing." Doing nothing is just following the natural order and flattening selfishness. Lu's Spring and Autumn Annals only talks about these three categories of things: the way of noble life, the way of tranquility, and the way of listening to words.He used these three outlines to summarize ancient thoughts.

The concept of following heaven and earth is the main idea of ​​Huang Lao's naturalism (there are many hypocrisy in this era People's books, people of the naturalist school, because Confucianism and ink all praise Yao and Shun, and Yao and Shun have become clichés, so they created the books of the Yellow Emperor before Yao and Shun.Therefore, this line of thought is also called "Huang-Lao Studies").However, the naturalism school of thought of this era has passed through Yang Zhu's egoism and tended to the road of individualism. Therefore, Mencius said at the end of the fourth century B.C. Yang, Mo, and Confucianism.Yang Zhu's books, such as those collected in "Liezi", are credible and suspicious, but there is no doubt about the prevalence of "selfishness" at that time.Even if we don't believe in the "Yang Zhu Pian" of "Liezi", at least we can find countless materials from "Lu Shi Chun Qiu" to express the essence of individualism of that era, because this is the central idea of ​​"Lu Shi Chun Qiu".

The first chapter of the first chapter of "Lu Shi Chunqiu" is "Bensheng", the second chapter is "Respecting Self"; the first chapter of the second chapter is "Guisheng", and the second chapter is " lust".These are all straightforward words, advocating a very sound individualism, called "valuing life" doctrine, which is basically Yang Zhu's "valuing oneself" doctrine. ("Bu Er Pian" said, "Yang Sheng is worthy of oneself." Li Shan's annotation of "Wen Xuan" is quoted as "Yang Zhu Guiji". It is the ancient version of "Yang Zhu", or "Yang Zhu") Its main purpose is: the sage thinks deeply In the world, there is nothing more precious than life... Yao gave the world to his father in Zizhou, and his father in Zizhou said to him: "It is still possible to take me as the son of heaven. Although I have a disease of deep sorrow, I will cure it. Leisure is in the world." There are heavy things in the world, and they don't harm their lives, let alone other things?But those who don't use the world to harm their lives can entrust the world. ("Guisheng") Hey, it's a coincidence; people don't love the finger of the ge, but love their own finger, so it is beneficial.People don't love the jade of Kunshan and the pearls of Jianghan, but love one of themselves, the Cangbi Xiaoji, which is beneficial.

Now my life is for me, and it benefits me too!In terms of its status, being the Son of Heaven is not enough to compare.In terms of its severity, it is not easy to be rich in the world.In terms of its safety and danger, if it is lost at dawn, it will never be regained in life.These three are what those who have the Tao should be cautious about. ("Heavy Self") This is the original meaning of "plucking a hair to benefit the world, not doing it".The original intention is just to say that nothing in the world is more valuable than my life, so I don't use the world to harm my life.This is pure individualism. "Lu's Spring and Autumn" said this meaning is the most detailed, like the cloud:

Those who are in the body do what they do.Those in the world, so do it.Judging (doing) what you do, and the severity.Today there are people here who decapitate their heads to change their crowns, kill their bodies to change their clothes, and the world will be confused by them.What is it?Crowns adorn the head, and clothes adorn the body.Killing is decorated, and if you want to decorate it, you don't know what to do.The profit of the world is similar to this.Dangerously wounding lives, cutting off necks and beheadings for profit, you don't know what to do. ...Don't raise it for the sake of harming it. …To be able to respect life, even though you are rich, don't use it to nourish your body;If you receive the honor and salary of your ancestors today, you must lose it.Life has come and gone for a long time, but if you lose it lightly, wouldn't it be confusing? ("Trial for")

Every sage's actions must be observed for the reason, not for the reason.Today someone is here, and the world will laugh at a thousand-ren's sparrow with the pearl of Suihou.What is it?What you use is heavy, what you want is light.Husband's life is so important to Sui Hou Zhu? ("Great Life") All of the above are the basic ideas of "guisheng".Because my life is more important than everything else, I must value my life and myself. What is the way of your life? The article "Respecting the Self" says: All life is long, and it is also the same.Those who make life unsatisfactory have desires.Therefore, a sage must first adapt to his desires (Gao Yu's note: fitness, festival also).

"Lust" says: Humans are born with greed and desire.If you want to be affectionate, you have festivals.The sage practices festivals to stop his desires, so he only acts on his feelings.Therefore, the ears desire the five sounds, the eyes desire the five colors, the mouth desires the five flavors, and so on.These three, the noble and the humble, the foolish, the wise, the wise, and the unworthy, desire the same.Although Shennong and Huangdi are the same as Jie and Zhou.The reason why saints are different is because of their feelings.Moved by "guisheng", you will get the feeling.If you don't let the "precious life" move, you will lose your love.These two are the basis of life and death.

How is it called "Yougui Lively"? The husband's ears, eyes, nose and mouth are the battle of life.Although the ears desire sound, the eyes desire color, the nose desires fragrance, and the mouth desires taste, the harm to life is stopped. If the four officials don't want to, those who are beneficial to life can't do it. From this point of view, the ears, eyes, nose, and mouth are not allowed to act without authorization, and there must be restrictions; compared with official positions, they must not act without authorization, and there must be restrictions.This is the art of your life. ("Great Life") Respecting human life in this way, and regarding human life as a standard of behavior and a moral principle, are really the most distinctive features of this school of individualism. The art of precious life is not to teach people to be greedy for life and afraid of death, nor is it to teach people to live in an ignoble way. "Lu's Spring and Autumn Annals" puts it most clearly on this point: Zihuazi (according to "Lushi Chunqiu·Shenwei", Zihuazi was born in Han Zhaohou's time, about the middle of the fourth century B.C. Zhaohou reigned from 358 to 333 B.C.) said: "The whole life is the most important thing. Losing life is next, death is next, and forced life is the next." Therefore, the so-called "respecting life" refers to the whole life.The so-called whole life, the six desires are all suitable.The so-called loss of life means that the six desires are properly divided (the division is a part, so it is called loss. Loss means dissatisfaction).Those who lose their lives are thinner than those who respect them.If the loss is the worst, the honor is the weakest.The so-called dead know that they have no existence, and they are restored to life.The so-called forced living, none of the six desires can get the right one, and all of them are the ones who are extremely evil. It is true to obey, and it is also true to humiliate (the word for obedience is high, and the training "doing" is wrong. The word for obedience is like "obedience to cows and ride horses "The service, here has the meaning of being trapped and humiliated).There is no greater humiliation than injustice, so injustice is forced to live.And forced birth is not only unrighteous.Therefore, it is said that forcing life is not as good as death.Xi Yi knows why?Hearing what is evil is not as good as not hearing; seeing what is evil is not as good as not seeing.Therefore, thunder covers the ears, and electricity covers the eyes. This is the same as that.All the six desires know what is evil ("Mo Jing" says, knowing, accepting), and they must be unavoidable, not as if there is nothing, so they know.If there is no one who knows, death is called death.Therefore, life is not as good as death. Meat lovers are not called rotten rats.Those who are addicted to alcohol are not called losers.Those who respect life do not mean being forced to live. ("Great Life") Precisely because you value life, you don't want to force it.Life is valued because life is precious. If you don't realize it is precious, you will only get the worst things, so it is better to die. This is exactly the reason why Meng Ke said that "the worst things are worse than the dead".The art of valuing life is to make everything you want suitable. If you can't get what you want when you live, and you can get what you want after death, then life is naturally better than death. "Lu's Spring and Autumn Annals" said: The world is lighter than the body, but scholars regard their bodies as people.It is so important to be a human being! ("No Invasion") Because the world is lighter than one body, dying as a human being, or dying as an ideal, is the only way to truly value that death.This is called death is more important than Mount Tai.Not only is it more important than Mount Tai, it is even more important than the world.Therefore, "Lu Shi Chunqiu" also said: A stone can be broken, but not strong.Dan can be ground, but Zhu cannot be taken away.Jian and Zhu have sex.In nature, what is received is from the sky, and it is not a choice but to do it.Those who are good at themselves should not be filthy, and this is also the case. ... (The story of Boyi and Shuqi starving to death is quoted below) ... There is no seriousness or lightness in human feelings.If something is important, you want to have it all; if something is light, you need to support what is important.Boyi and Shuqi, both scholars, were born and abandoned in order to establish their intentions, and the severity is determined first. ("Sincerity") Whole life must be based on fitness, and wholeness is whole life.The focus is on integrity, so he does not hesitate to kill himself "to establish his will".Lao Tzu once said: Therefore, you regard your body as the world, if (yes) you can send it to the world.Love takes the body as the world, if you can trust the world. "Lushi Chunqiu" explained this meaning: But those who don't use the world to harm their lives can entrust the world. And said: The world is lighter than the body, but the scholar regards the body as a person.It is so important to be a human being! Only by understanding this spirit can we understand this individualism that values ​​life and self. Although the "religion of filial piety" of Confucianism is not an individualistic idea, it also has a color of valuing life and self.The religion of filial piety teaches people to respect the remains of their parents. It requires people to receive everything, to dare not to damage their bodies, hair and skin, and to use their parents' remains to perish. "Great filial piety and respect for relatives, followed by humiliation", this is more of the spirit of noble life.By promoting this spirit, one can also develop a personality of "not lowering one's aspirations, not humiliating one's body".The difference is that Guisheng’s individualism focuses on myself, while Confucian filial piety focuses on my own parents. The abuses of the two ideas are quite different, and there is indeed a possibility of alliance on this point of self-respect.Therefore, "Lu's Spring and Autumn Annals" also pays great attention to the religion of filial piety. "Filial Piety" is devoted to filial piety. This is a very commendable word.But the words of Confucianism on filial piety that he quoted are all words of life and body, as Zeng Zi said: The body is also the remains of the parents.Do you dare to disrespect the remains of your parents?Living in a poor village is not filial piety.It is not filial piety to be unfaithful to the emperor. It is not filial to be disrespectful to officials.Unreliable friends are not filial piety.There is no courage in battle, and it is not filial piety.If the five elements are not fulfilled, the calamity will affect the relatives. How dare you disrespect them? Another example is Zeng Zi's words "the boat does not travel, the road does not pass"; and it is also like the story of Yue Zhengzi's story of "the parents are born together, and the children return together. Form, can be called filial piety", can be regarded as a different interpretation of the saying of valuing life and valuing oneself. "Filial Piety" also said: The person who is the body is not his private property, but the legacy of strict relatives. ...With no parents, respect and conduct yourself, without leaving your parents' bad name, can be said to be the end. This is just a disguised form of self-esteem. 2. The Political Thought of "Lu Shi Chun Qiu" The political thought of "Lv Shi Chun Qiu" is based on the naturalism of "law of heaven and earth", fully develops Guisheng's thoughts, focuses on human desires, and establishes a political philosophy of altruism.The first sentence of the book is: The first to be born is the sky.Those who cultivate are human beings.Those who are able to support what is born of the heavens and do not bully them are called sons of heaven.The movement of the Son of Heaven is also based on the whole sky.This official is also self-reliant.Those who stand in office are all born.If the deceitful masters of today's world have many officials and instead use them to harm life, they will lose their place and establish themselves.For example, if you build soldiers to prepare for bandits.Today, if we build up troops and instead use self-attack, we will also lose our place, which is what we cultivated. ("Bunsen") The origin of the government lies in "whole life" and in benefiting the group. The article "Standing on the King" says: The nature of mortals is that claws and teeth are not enough to defend themselves, skin is not enough to protect against cold and heat, muscles and bones are not enough to protect against harm, and bravery is not enough to suppress fierceness. Insects are not harmed by cold, heat, dryness and dampness. Isn't it the only way to gather them together?Groups can gather together, and benefit from each other.Benefits come from the group, and the way of the king is established.Therefore, if the way of the king is established, the benefits will come from the group, and the preparation of the people will be complete.In ancient times, there was no ruler, the people gathered together in groups, knew their mothers but did not know their fathers, there was no difference between male and female relatives, brothers, husbands and wives, there was no way of superiors and juniors, there was no etiquette of advancing and retreating, bowing and yielding, there was no convenience of clothes and tracks for palaces and animals, and there was no Equipment, boats, cars, and walls are prepared for dangers and obstacles: this is no trouble for the king. ...Since the beginning of the world, many countries in the world have been destroyed, but if the monarchy is not abolished, the world will benefit.Therefore, it is abolished that it is not a king, and it is established that it is a king. Here we can see that the individualism of "Lu Shi Chun Qiu" does not advocate anarchy politically.The establishment of the government is for the benefit of a group of people, so it is said: the emperor is not appointed as the king, the emperor is not appointed as the son of heaven, and the officials are not appointed as the officials. ("Depending on the King") so: Therefore, it is abolished that it is not a king, and it is established that it is a king. so: The world is not the world of one person, but the world of the world. ("Your Lord") The function of the government lies in the whole life, so the means of the government is to use people's lust. "Using the People" says: "The people are useful for a reason."For this reason, the people have nothing to use.There are disciplines and guidelines for employing the people.One quotes its history, all eyes are raised.Once cited its outline, all eyes are open.What about those who are the people's discipline?Desire is also evil.What do you want?What's wrong?Desire for glory and profit, hate humiliation and harm.Humiliation and harm are punished and charged (full, real).Honor and profit are considered rewards.If both rewards and punishments are fulfilled, the people will have everything they need. "For Desire" says: To make the people have no desires, although the superiors are virtuous, they still cannot be used.A husband who has no desires is regarded as the son of heaven, which is the same as being a public servant;The son of heaven is the most precious; the world is the most rich; Pengzu is the most longevity. Sincerity without desire means that the three are not enough to persuade.Yuli, the lowest; no place to stand, the poorest; Shangzi, the youngest.Sincerity without desire means that the three are not enough to prohibit. ... Therefore, those who have many desires can have many uses.People who have few desires have few uses.Those who have no desires cannot be used. In the past, Lao Tzu asked people to be "ignorant and have no desires", "I have no desires and the people are simple", and "If you don't want to be quiet, the world will decide by itself".The Mohist school advocates hard work and self-sufficiency as the extreme, so their latecomers, such as Song Yan, said that "sensual desires are few and shallow" (the word "desire" is a verb, that is, the word "want"), thinking that people's lusts are inherently not too much. There are less "Xunzi Zhenglun", "Zhengming", "Zhuangzi Tianxia"; see my "History of Ancient Philosophy", chapter 3, chapter 11, chapter 1, chapter 2, chapter 12).This kind of thinking has been severely criticized in the first three centuries. The most powerful criticisms are Xunqing's "Rectification of Names" and "Zhenglun".Xun Qing boldly said: Anyone who treats language and waits to get rid of desires, there is no one who is trapped in desires by virtue of desires.Those who treat those who have few desires under the rule of speech will not be trapped in many desires by abstinence. ...... The rule of chaos lies in what the heart can do, and the death is what the love wants. ("Rectification of Name") "Lu Shi Chunqiu" talks about politics from the standpoint of valuing life and valuing oneself, so it is more thorough. It honestly admits that the use of politics depends on people's desires and evils, and desires and evils are the discipline of politics; Those who have fewer desires are less likely to be used; those who have no desires cannot be used by anyone.Therefore, it is said: Those who are kind and superior can make people have endless desires, so people can use them infinitely. ("For Desire") Respecting people's desires and evils in this way, and thinking that the role of the government should "make people's desires endless", is a kind of political theory of leniency.Mohism also talks about a kind of mercenaryism, but Mohism is too strict with self-discipline. Everyone "takes self-sufficiency as the ultimate", but "loves and benefits others at the same time". There is a fundamental contradiction in this.A very small number of people may have the spirit of sacrificing themselves and benefiting the world, but a truly sound utilitarianism cannot be established on top of this unhuman outlook on life.The founders can be hard on themselves while trying their best to benefit the world, but later believers will use the original way of self-discipline to punish others; originally they only asked themselves to be hard, but later they will be responsible for others; originally they only asked themselves to have no desires , and later it will be necessary for everyone to have no desires.If self-suffering is inappropriate, why should Mr. self-suffering?If self-suffering is right, then everyone should suffer.Therefore, a self-suffering religion can never have a politics of profit, and a moral concept that violates human feelings can never produce a political thought that is considerate of human feelings. "Zhuangzi · Tianxia Pian" says it best: Its life is also diligent, its death is also thin, its way is so big, it makes people worry, makes people sad, and its actions are hard to do. ...... Against the heart of the world, the world is in disarray.Although Mozi can be alone, what is the world? ...It will make the Mohists of later generations suffer from self-sufficiency. Above the chaos, under the rule. Therefore, a sound political ideology of utilitarianism must be built on the basis of a sound individualism that values ​​oneself and life. (Advocates of Utilitarianism in modern times, such as Bentham and Mill, all start from personal interests). The political ideology of "Lu Shi Chun Qiu" focuses on enabling the people to fulfill their desires, which is a kind of utilitarianism.Therefore, when discussing politics in this book, the goal of "love for profit" is always put forward, such as saying: If Fushun and Tang are covered with buds, they will move because of their last resort, act according to the time, take love as the foundation, and take the people as righteousness. ("Departing from the Vulgar") Like the cloud: The ancient rulers and the people ruled them with benevolence and righteousness, loved them with peace, guided them with loyalty and trust, tried to eliminate their disasters, and thought about their blessings. ("Shiwei") Like the cloud: The sage stood facing the south, with the heart of caring for the people, and before the order was issued, all the people in the world stretched their necks and raised their heels. ("proficient") Like the cloud: Love and benefit is a great way!Those who live in the sea will travel for ten months, and they will be happy to see those who look like people.And the period of time is also, I am happy to see what I have tasted and seen in China.Husband leaves people for a long time, but misses people deeply?People in troubled times have been away from the Holy King for a long time, and they wish to see him day and night.Therefore, if the virtuous kings and scholars want to worry about the head of Guizhou, they must do so. ("Listen to the Word") This school of thought regards love of profit as its political program, so although it always admires the chivalrous actions of Mohists, it cannot agree with many extreme views of Mohism.They criticize Mohism, that is to say, they use leitism as the basis for their argument.For example, they criticize the words of "Fei Le": the one who first gave birth to man is heaven, and man has nothing to do.Angels and people have desires, but people don't want to.Angels and humans are evil, but humans can't avoid it.Desires and evils are in the sky, and people cannot be happy, they cannot be changed, and they cannot be changed.Among the scholars of the world, there are those who are not happy, so how can they come out? ("Great music") Recognizing that happiness is based on the nature of "immutable and unchangeable" is completely naturalist's idea of ​​happiness. They criticize the theories of "non-attack" and "Yan Bing", and they also base their arguments on the interests of the people.First, they view war as inevitable by human nature: The ancient sage kings had righteous soldiers but not Yan soldiers.The place where the soldiers have come and gone has been around for a long time, and it is the same as the beginning of the people.All soldiers are also powerful.Those who are powerful are also powerful.The power of the people is their nature.In terms of nature, what is received from heaven is beyond what humans can do.Warriors cannot change, but workers cannot move. ("Dang Bing") This is again the naturalist's word, and is the same theory as that which admits desire and evil as nature.Second, although war cannot be changed or moved, there is a difference between ingenuity and injustice, and the difference between righteousness and injustice depends on the interests of the people.They said: If there is a husband who chokes to death, if he wants to forbid the food of the world, it will be against him.There are those who died in a boat and want to restrain the boats of the world, which is against the law.Those who use soldiers to destroy their country want to suppress the soldiers of the world, which is against the law. Husbands and soldiers cannot be stopped.For example, if water and fire are natural, if you use it well, it will be a blessing, and if you don't use it, it will be a disaster.If it is the case for those who take medicine, if they get good medicine, they will live, and if they get bad medicine, they will die.It is also great that righteous soldiers are good medicine for the world! Soldiers are sincere and righteous, punishing tyrants to revitalize the suffering people, the people's theory is like seeing a filial son seeing loving relatives, like seeing delicious food for the hungry.The cry of the people and they walk away, like shooting a strong crossbow into a deep stream, or like flooding and losing its embankment. ("Dang Bing") If you attack the injustice and attack the unrighteous, there will be no great fortune, and there will be no great benefits for the head of Guizhou.Those who are forbidden are those who rest in the right way and cut down with righteousness. ("Vibration") In these words, we can see the theory of Qin Shihuang's policy of unification by force.Let's not forget that Lu Buwei is Qin Shihuang's prime minister, Qin Shihuang is his son, and Li Si, who will help Qin Shihuang achieve the unification of the world in the future, is also a disciple of Lu Buwei's family, and may be the one who wrote "Lu Shi Chunqiu" that day. At that time, the military strength of Qin State was invincible to China, and behind the military force was the theory of self-conscious defense of force, clearly rejecting the idea of ​​not attacking Yan soldiers, and clearly acknowledging that it is justified to hang the people and punish crimes. The ideological background of imperial unity.Look at them and say: The Zhou family is destroyed today, and the emperor is also extinct (Qin destroyed the Zhou family ten years before the first emperor came to the throne, in 256 BC).There is nothing more chaotic than having no emperor.If there is no emperor, the strong will win over the weak, and the many will be violent and widowed, fighting each other with soldiers, and there will be no rest.Today's world should be done. ("Please Listen") This is totally a tone of doing my part. Although the political thought of "Lu Shi Chun Qiu" focuses on personal desires and evils, it does not advocate democratic politics. article said: Listen to the opinions of the masses to govern the country, and the country will never be in danger! why?Because governing a country is a very complicated matter, which requires high-level knowledge and careful consideration, and it is not something that the masses can do. "Chawei" says: To control chaos, survival and death are like high mountains and deep streams, like chalk and black paint, it is useless to use wisdom, even if you are stupid. It's a pity that there is no such simple and easy thing in the world! This is not the case with the survival of chaos.If it can be known, if it cannot be, if it can be seen, if it cannot be seen.Therefore, wise men and sages seek each other with all their heart and worry, but there is still the matter of Guan Shu and Cai Shu, and the conspiracy of Dongyi and the Eight Kingdoms not to listen.Therefore, to govern chaos, survive and perish, its beginning is like an autumn hair, and if you look at its autumn hair, it will be nothing more than a big thing. Because it is not easy to distinguish the cardinal who governs chaos and survival, "If it can be known, it cannot be known; if it can be seen, it cannot be seen", so there is a need for political meritocracy. "The crossbow is not fired if it is less than one meter away" ("Chawei"), and the same is true for governing the country.The masses are often short-sighted, and they cannot see beyond the short-term interests of the whole body, so they can sit back and enjoy success, but cannot think long-term. Yuzhi cut off the river, and the people gathered in rubble.The thing has been done, the merit has been established, and it is for the benefit of all.What Yu saw was far away, but the people did not know it. The old people can't start with worry, but can be happy and successful. ("Le Cheng") The first time you see the boat and the car, you will be safe after the third generation.How easy is it for a husband to be kind? (same) In "Le Cheng", the story of Confucius governing Lu and Zichan governing Zheng is used to illustrate the lack of foresight of the people. The most interesting is the story of King Xiang of Wei asking Shi Qi to draw water from Zhang to irrigate Ye fields: Shi Qi said: "The minister is afraid that the king will not be able to do anything." Wang said: "Zicheng can do it for the widow, and the widow will listen to you." Shi Qi respected Nuo.It is said to the king, "If the ministers do it, the people will have a big resentment against the ministers. If the big one dies, the next is the ministers (the family property is confiscated). Although the subject is dead, I hope the king will let others do it." The king said, "No". Let it be Ye's order. The history of history is based on the past. The people of Ye are very resentful. Avoid it. The king ordered others to do it. The water has already flowed, and the people have benefited greatly. They sang to each other: "There is a sacred order in Ye, and it is Shigong at that time to decide the water of Zhang and pour it into the side of Ye." All the time, the bittern was rejected, and the rice and sorghum were born. Let the people know what is possible and what is not, and there is no use for them. The way of governing a country is not easy to know and worry, but it is also not easy to implement it.If you don't know, you can't do it. If you do it rashly, you can't succeed. If you do it and stop it because of difficulties, or if you stop it because you are afraid of criticism, you can't succeed.Calculation requires experts, and execution also requires sages.This is the theory of meritocracy. "Lu's Spring and Autumn Annals" advocates monarchy for the following reasons: an army must have generals, so there must be one.A country must have a king, so there is one.There must be an emperor in the world, so there is one.The Son of Heaven must insist on one, so it is dedicated to it.One rule, two chaos.Today, those who drive the Lima envoy four people, and if they make a plan, they can't come out of the sect. ("Execution One") This was the most common proposition of political thought at the time, without much meaning.Mohism's advocacy doctrine not only requires a single emperor, but also the same as heaven.Both Mencius and Xun of Confucianism advocate the monarchy.Although Mencius had the theory that the people are the most important, he never advocated civil rights. At most, he said that the people can resist an independent husband.Ancient oriental thinking only said that "the people are the foundation of the country" and "the people are the most precious", but there is actually no system of democracy and civil rights.The extreme leftists do have the sayings of "no king" and "a holy king who does nothing", but anarchy is one thing, and a democratic system is another.There seems to be no democratic social background in the ancient East, even the abdication of Yao and Shun in ancient legends is still a kind of monarchy.Without that historical background, the doctrine of civil rights could not have arisen.In the political history of the West, there was the background of the civil rights system first, and then there was the political theory of civil rights. But the hereditary monarchy is incompatible with the ideal of meritocracy.The authority of the monarch is absolute, but the virtuous and unworthy of the monarch cannot be predetermined.It is extremely dangerous to use ignorant or unworthy people as absolute authority.But the status is established, and the subjects have nothing to do, can they just listen to him abuse the people and subjugate the country? This is a central question in ancient political thought.The question is: How can the dangers of hereditary monarchy be avoided?Between the fourth and third centuries BC, political philosophy had several important answers to this question.The first is to advocate Zen kingdom to let the virtuous.The theory of abdication is the most popular in this era, and there are also the most fabricated myths about the abdication of the country, which seem to imply a new system.The second is to advocate that the people have the right to resist the revolution against the tyrant.Mencius said that "the ruler treats the people like dirt, while the ministers treat the ruler like a bandit", and "it is heard that the only husband is punished, but it is not heard that the king is killed", all of which clearly recognize the right of the people's revolution.The third is the virtual monarch system that advocates the rule of law.Shen Dao ("History of Ancient Philosophy", Chapter 12, Chapter 1, 1) Han Fei (Book 12, Chapter 2, 4) and others all advocated the rule of law to replace the rule of man.Han Fei said it most thoroughly, "Explaining spells and governing with the heart, Yao can't rule a country. Going away from the rules and recklessly, Xi Zhong can't become a round. … Let the middle master observe the spell, and the clumsy craftsman observe the rules and sizes, and nothing will be lost.A ruler can do what the virtuous and ingenious cannot do, and keep what the humble and clumsy can do without losing everything, and then the manpower will be exhausted and the fame will be established" ("Han Feizi·Employing People"). This means that if you can abide by the standard law, the ruler's It doesn't matter whether you are worthy or not. This is a philosophy of constitutional government, and its origin comes from Shen Dao's extreme naturalism. Shen Dao asks people to "abandon knowledge, get rid of self, and have no choice but to do so." "Zhuangzi · Tianxia Pian" says that this principle is the most wonderful: Pushing and moving forward, dragging and moving forward, it is like the return of the wind, the whirl of a feather, or the fall of a millstone, everything is nothing wrong, there is no fault in movement or stillness, there is no crime.why?Husband is ignorant of things, there is no danger of self-improvement, no fatigue of useless knowledge, movement and stillness are inseparable from reason, so there is no reputation for life.Therefore, it is said that if there is nothing but ignorance, it is useless to be a sage, and the husband will not lose the way. This is the basis of the legalism of the day.Be cautious enough to ask people to learn from ignorance, abandon knowledge, get rid of self, don't use subjective prejudice, don't use one's own cleverness, but completely follow the standard of material conception, and move after last resort, like the whirlwind of the wind, like a stone falling down, the movement and stillness Not apart from the principles of nature.This idea of ​​ignorance and inaction, when applied to politics, becomes the philosophy of the rule of law. The political philosophy of "Lu Shi Chun Qiu" was probably greatly influenced by this kind of thinking, so although it does not advocate pure legalism, it advocates a theory of ignorance and inaction. The chapter "Jun Shou" says: Those who attain the Tao must be quiet, and those who are quiet are ignorant.Knowledge is ignorance, which can be said to be the way of the king (the word doubt should be on the word). ... The sky has no form but all things are formed, the essence has no image but all things have been transformed, the great sage has nothing to do but thousands of sense organs do their best.This is called teaching without teaching, a command without words.Therefore, there is a way to know the madness of the emperor, and it is also appropriate to use his words.There is also the confusion of knowing the emperor, and gaining it by his words.The king is also the one who takes nothing as right, and the one who takes nothing as gain.What is right and what is gained is not in the king but in the minister. Therefore, those who are good at being a king have no knowledge, and secondly, nothing.If you have knowledge, you will be unprepared, and if you have something, you will not be able to recover. "Any Number" says: The way of the king is ignorant and inactive, but the wise have knowledge and action, and they will get it. Why be ignorant?Because: the ears, eyes, mind, and mind are lacking in knowledge, and the reason for hearing and seeing is very shallow.It is impossible to live in the world with a shallow palace, to govern the people, and to live in the customs.The ears cannot hear for ten miles, the eyes cannot see beyond the curtain wall, and the heart cannot know the palace of three acres.It extends to Kaiwu in the east, Fu Duo in the south, Shouma in the west, and Dan'er in the north. What if it is so? ("Any Number") because: The owner likes to do things for himself, so those who keep their duties will give up their duties and the Lord will do it.What the Lord does, if there is a fault, the Lord will not be responsible for it, and the master will invade every day and the ministers will gain every day. ("Jun Shou") because: People are wise but foolish, and clever but clumsy. If this is the case...the more people are invited, and all are invited.Although the Lord is clever and wise, he does not know everything.Responding to "invite everything" with "not knowing everything", the way is solid.How can you be a king if you are poor in number for the master of the people? ("Knowledge") For these reasons the Lord should be ignorant. Go and listen, if you don't hear it, you will be wise.Go to see, if you can't see, then you will be clear.Get rid of wisdom, if you don't know, you will be fair.If the three are not appointed, there will be governance, and if the three are appointed, there will be chaos. ... It is not enough to rely on the cleverness of the ears and eyes, but it is possible to follow the numbers and follow the principles. ("Renshu". Follow the old writing and repair, according to the "Preface" chapter revision) This is what is meant in the "Preface" quoted above, "Do what you want, follow what is right, and balance your own selfishness. Private seeing makes the eyes blind, private hearing makes the deaf, and private worries make the heart crazy."Using one's eyes and ears to be clever can never be selfless, so the way of being a king must learn from ignorance, and then you can avoid the trouble of building yourself and the burden of using knowledge.Therefore, it is said: to be wise, to abandon wisdom, to be benevolent, to forget benevolence, to be virtuous, not to be virtuous.No words, no thoughts, just wait for the time.When the time comes, those who have leisure time win. ... If there is no singing, there is harmony, and if there is no prior, there is follow.The kings of ancient times did few things and had many causes.The reason is the king's art.For those who, Chen Dao also.If you do it, you will be disturbed, and if you do it, you will be quiet.Because winter is cold, and summer is hot, what is the matter with you? ("Any Number") There is harmony without singing, and follow without precedence, that is, the so-called "push and then move, drag and then go", that is, "cause". It is best to be careful to say the word "because": the cause is also due to human feelings.People do what they want. …Using people to do things for oneself, not using others to do things for oneself, then there is no other way to use them.This is called the cause. Everyone desires glory and profit, but hates humiliation and harm, so the country establishes rewards and punishments. The chapter "Division of Duty" says: The former kings used it for what they had, as if they had it themselves, and it is also the one who understands the way of the king.Husbands and monarchs are also vain and obedient but have no wisdom, so they can make everyone wise. Wisdom counters incompetence, so it can make everyone capable.Being able to hold on to inaction, one can make others do it.Ignorance, incompetence, inaction, this king's obsession... Wu Wang is the assistant of five people, and Wu Wang is incompetent for the five people, but the world is said to be the one who takes the world.Therefore, King Wu took what was not what he had, as if he had what he had, which was in line with the way of the king. ... Jujube, there are thorns; Qiu, there are also foxes.The jujube that eats thorns, the skin of the fox that wears clothes, the ancient kings used it for themselves, not their own. Using what is not what you have, as if you have what you have, is also a "cause". Today, the guests are invited to drink and dance, play the harp and the yu.Tomorrow, instead of worshiping those who enjoy themselves, but worshiping the master, the master will make it happen.The achievements of the former kings are similar to this. ... For example, if it is a palace, it must be a skilled craftsman. ... The palace of a skilled craftsman has been completed, and everyone who does not know a skilled craftsman will say, "Good, this is the palace of such a king and such a king."This must be observed. ("Division") After reading this kind of argument, we can know that although "Lushi Chunqiu" adopts the theory of ignorance and inaction of naturalists, it still returns to a system of prime ministers with a virtual monarch, which can also be said to be a responsible cabinet system with a virtual monarch.The monarch is ignorant and has nothing to do, so he is irresponsible. The so-called "do not lose the way" is the so-called "the monarch will not do wrong things" in a country with a constitutional monarchy.If you don't do political affairs yourself, you won't do wrong things.The responsibility for political affairs rests entirely with the prime minister. The so-called "what is right and what is obtained does not depend on the king but on the minister" in "Jun Shou".Being cautious is a pure rule of law, so it is said that "useless sages, husbands do not lose their way."However, the author of "Lushi Chunqiu" made a statement on behalf of a prime minister, so sometimes even though he said "rectify the name" and sometimes "justify the number", he had to trust the virtuous prime minister in the end. The palace is not good."The monarch is hereditary, and the position is fixed, but everyone does not have to be virtuous.The prime minister is elected, and the position is not fixed, but the virtuous and capable can be selected.So it is said: Whatever is good is difficult, doing good is easy.Xi Yizhi?If people and horses go together, people will not be able to defeat the horses.Living in a chariot and serving as a ji, the ji is invincible.If the owner is good at governing people and officials, he will go with the horses, and it will be too much.The wife and the master also have a home car, but if there is no car to go, all good people will do their best. ("Score") A secretary asked Duke Huan of Qi for a matter, and Duke Huan said, "To sue Zhongfu."Yousi asked again, and the public said, "Sue Zhongfu."If three.The practitioner said: "One is Zhongfu, and the other is Zhongfu. It is easy to be a king!" Duke Huan said: "It is difficult for me to have not obtained Zhongfu. After I have obtained Zhonggong, is it easy to be difficult?" ("Ren Shu ") This is Xu Jun's prime minister system. 《勿躬》篇又说管仲推荐宁遬为大田，隰朋为大行，东郭牙为大谏臣，王子城父为大司马，弦章为大理，桓公曰，善，令五子皆任其事，以受令于管子。十年，九合诸侯，一匡天下，皆夷吾与五子之能也。 这是虚君的责任内阁制。大臣受令于丞相，丞相对君王负责任，这种制度似乎远胜于君主独裁制了。但在事实上，谁也不能叫君主实行无知无为，这是一大困难。丞相受任于君主，谁也不能叫他必任李斯而不任赵高，这是二大困难。一切理想的虚君论终没有法子冲破这两大难关，所以没有显著的成绩可说。猫颈上挂串铃儿，固然于老鼠有大利益。但叫谁去挂这串铃呢？后世的虚君内阁制所以能有成效，都是因为实权早已不在君主手里了。 我在上文曾指出《吕氏春秋》不信任民众的知识能力，故不主张民主政治，而主张虚君之下的贤能政治。但《吕氏春秋》的政治主张根本在于重民之生，达民之欲，要令人得欲无穷，这里确含有民主政治的精神。所以此书中极力提倡直言极谏的重要，认为是宣达民人欲望的唯一方法，遂给谏官制度建立一个学理的基础。《达郁》篇说：凡人三百六十节，九窍，五脏，六腑，肌肤欲其比（高注，比犹致也。毕沅注，谓致密。） 也，血脉欲其通也，筋骨欲其固也，心志欲其和也，精气欲其行也。若此，则病无所居，而恶无由生矣。病之留，恶之生也，精气郁也。故水郁则为污，树郁则为蠹，草郁则为蒉（毕沅引梁履绳说，《续汉书·郡国志》三注引《尔雅》“木立死曰菑”，又引此“草郁即为菑”，疑蒉本是蔷字，即菑也，因形近而讹）。国亦有郁，生德不通，民欲不达，此国之郁也。国郁处久则百恶并起而万灾丛至矣。上下之相忍也，由此出矣。故圣王之贵豪士与忠臣也，为其敢直言而决郁塞也。 此下引召公谏周厉王的话： 防民之口，甚于防川。川壅而溃，败人必多。夫民犹是也。是故治川者决之使导，治民者宣之使言。是故天子听政，使公卿列士正谏，好学博闻献诗，蒙箴，师诵，庶人传语，近臣尽规，亲戚补察，而后王斟酌焉。是以下无遗善，上无过举。（此文又见《国语》，文字稍不同） 《自知》篇说： 欲知平直，则必准绳；欲知方圆，则必规矩。人主欲自知，则必直士。故天子立辅弼，设师保，所以举过也。夫人固不能自知，人主独甚。尧有欲谏之鼓，舜有诽谤之木，汤有司过之士，武王有戒慎之铭，犹恐不能自知。今贤非尧舜汤武也，而有掩蔽之道，奚由自知哉？ ... 范氏之亡也，百姓有得钟者，欲负而走，则钟大不可负；以椎毁之，钟况然有音。恐人闻之而夺己也，遽掩其耳。恶人闻之，可也。恶己自闻之，悖矣。为人主而恶闻其过，非犹此耶？ 这都是直言极谏的用处：达民欲，决郁塞，闻过失，都可以补救君王政治的缺点。中国古来有这个直言极谏的风气，史传所记的直谏故事不可胜举，最动人的莫如《吕氏春秋》所记葆申笞责楚文王的故事： 荆文王得茹黄之狗，宛路之矰，以畋于云梦，三月不反；得丹之姬，淫期年不听朝。葆申曰，“先王卜以臣为葆，吉（《说苑》引此事，葆作保。保即是保傅，申是人名）。今王得茹黄之狗，宛路之矰，畋三月不反；得丹之姬，淫期年不听朝：王之罪当笞。” 王曰，“不谷免衣襁褓而齿于诸侯，愿请变更而无笞。” 葆申曰，“臣承先王之今，不敢废也。王不受笞，是废先王之令也。臣宁抵罪于王，毋抵罪于先王。” 王曰，“敬诺。” 引席，王伏，葆申束细荆五十，跪而加之于背，如此者再。谓王“起矣！” 王曰，“有笞之名一也，遂致之”。（既然打了，爽性有力打罢！） 申曰，“臣闻'君子耻之；小人痛之'。耻之不变，痛之何益？”葆申趣出，自流于渊，请死罪。 文王曰，“此不谷之过也，葆申何罪？” 王乃变更，召葆申，杀茹黄之狗，折宛路之矰，放丹之姬。（《直谏》） 这一类的故事便是谏诤制度的历史背景。御史之官出于古之“史”，而巫祝史卜同是宗教的官，有宗教的尊严。春秋时代，齐之太史直书崔杼弑君，兄弟相继被杀而不肯改变书法；晋之太史董狐直书赵盾弑君，而赵氏不敢得罪他。史官后来分化，一边仍为记事之史，而执掌天文星占之事，仍有一点宗教的权威；一边便成为秦以下的御史，便纯粹是谏官了。葆申故事里说先王卜他为保，故他能代表先王，这里面也含有宗教的权威。古代社会中有了这种历史背景，加上自觉的理论，故谏官制度能逐渐演进，成为裁制君权的最重要制度。 三《吕氏春秋》与李斯 我在前面曾说《吕氏春秋》也许有李斯的手笔，这虽是一种臆测，然而此书的政治思想有“不法先王”的议论，上承荀卿“法后王”的思想，而下合李斯当国时的政策，李斯与韩非同是荀卿的弟子，而在这一点历史进化的见解上他们的主张完全相同，这大概不是偶然的事吧？试看《吕氏春秋》说：上胡不法先王之法？非不贤也，为其不可得而法。先王之法，经乎上世而来者也，人或益之，人或损之，胡可得而法？虽人弗损益，犹若不可得而法。东夏之命（东是东部，秦在西部，故自称夏而称余国为东），古今之法，言异而典殊，故古之命多不通乎今之言者，今之法多不合乎古之法者。殊俗之民有似于此。其所为欲同，其所为异。……先王之法胡可得而法？ 虽可得，犹若不可法。凡先王之法，有要于时也。时不与法俱至，法虽今而至，犹若不可法。 故择（一作释）先王之成法，而法其所以为法。先王之所以为法者，何也？先王之所以为法者，人也。而己亦人也。故察己则可以知人，察今则可以知古。古今一也，人与我同耳。有道之士贵以近知远，以今知古，以所见知所不见。故审堂下之阴而知日月之行，阴阳之变；见瓶水之冰而知天下之寒，鱼鳖之藏也。（《察今》） 这里的“古今一也”之说最近于荀子的“古今一度也，类不悖，虽久同理”（《古代哲学史》第十一篇第二章2—3）。其实此说不够说明“不法先王”的主张，并且和“时不与法俱至”的话是恰相冲突的。如果真是“古今一也，人与我同耳”，先王之法何以不可得而法呢？何以还怕“时不与法俱至”呢？ 大概“法后王”之说出于荀卿，但荀卿所谓“法后王”并不含有历史演化的意义，只是说“文久而灭”，不如后王制度之粲然可考，既然古今同理，何必远谈那“久则论略”的先王制度呢？韩非、李斯一辈人虽然也主张“不法先王”，但他们似受了自然演化论的影响，应用到历史上去，成为一种变法的哲学。韩非所谓“世异则事异，事异则备变”，即是此书所谓“有要于时，时不与法俱至”，这才是此书主张不法先王的真意义。（韩非的书流传入秦，史不记何年。《始皇本纪》说用李斯计攻韩在始皇十年，其时始皇已读了韩非的书了。似韩非书传入秦国或在八年吕不韦著书之前）这里偶然杂入了一句荀卿旧说，其实不是著书者的本意。试看此篇下文云：荆人欲袭宋，使人先表澭水（表是测量）。澭水暴益，荆人勿知，循表而夜涉，溺死者千有余人。……向其先表之时，可导也。今水已变而益多矣，荆人尚犹循表而导之，此所以败也。 今世之主法先王之法也，有似于此。其时已与先王之法亏矣，而曰，“此先王之法也”，而法之以为治，岂不悲哉？ 故治国无法则乱，守法而弗变则悖。悖乱不可以持国。世易时移，变法宜矣。譬之若良医，病万变，药亦万变。病变而药不变，向之寿民今变为殇子矣。故凡举事必循法以动，变法者因时而化。若此论则无过举矣。 夫不敢议法者，众庶也。以死守[法]者，有司也。 因时变法者，贤主也。是故有天下七十一圣，其法皆不同，非务相反也，时势异也。（《察今》） 这种变法的哲学最像韩非的《五蠹》篇，其根据全在一种历史演进的观念。 此种观念绝非荀卿一辈主张古今虽久而同理的儒家所能造出，乃是从庄子一派的自然演化论出来的，同时又是那个国际竞争最激烈的时势的产儿。其时已有商鞅、赵武灵王的变法成绩，又恰有自然演变的哲学思想，故有韩非、李斯的变法哲学。《察今》篇中的表澭水的故事，说的何等感慨恳切。此故事和同篇的“刻舟求剑”的寓言，和韩非《五蠹》篇的“守株待兔”的寓言，命意都绝相同，很可以看出他们的思想渊源。韩非不得用于韩国，又不得用于秦国，终于死在李斯、姚贾手里。韩非虽死，他的变法的哲学却在李斯手里发生了绝大的影响。李斯佐秦始皇统一中国之后，废除封建制度，分中国为郡县，统一法度，画一度量衡，同一文字，都是中国有历史以来的绝大改革。后来因为博士淳于越等的反对新政，李斯上焚书的提议说：五帝不相复，三代不相袭，各以治，非其相反，时变异也。 此与《察今》篇的“七十一圣”一段相同。议奏中又切责诸生“不师今而学古”，“语皆道古以害今”，又说“三代之事何足法也”，又有“以古非今者族”的严刑。这都是《五蠹》篇和《察今》篇的口气。究竟还是《吕氏春秋》采纳了韩非的思想来做《察今》篇呢？还是李斯借了吕不韦来发挥他自己的变法哲学呢？还是李斯不过实行了韩非的哲学呢？还是李斯、韩非同是时代的产儿，同有这种很相同的思想呢？——可惜我们现在已无法解答这些疑问了。 一九三○年三月二十日校改 《胡适文存三集》卷三