What does righteousness mean?

Question 1: There is no righteousness at all. What does this mean? Once you know the meaning of righteousness and fame, the rest will be easy to understand.

The right name is generally the highest ruler. For example, for Confucius's Confucianism, the orders of the Emperor of Zhou and the orders of the king of Lu to the ministers are the right name. The Emperor of Zhou asked a certain country to conquer others, and that country got the right to conquer others. In "Nobunaga's Ambition", the imperial court asked a certain daimyo to attack another daimyo, and the order of expedition received could also be regarded as a great honor. The Southern Song Dynasty, Southern Ming Dynasty, and Chiang Kai-shek could also regard it as a matter of righteousness when fighting against foreign enemies. For example, North Korea deplored the subjugation of China in the Ming Dynasty. For them, resisting the Qing Dynasty and restoring the Ming Dynasty was also a matter of righteousness.

Question 2: What does righteousness mean? Some anime protagonists say that we don’t have any righteousness! What's the meaning? An idiom in Japanese.

It means justifiable reasons.

アニメに日本语を教わっている、大义名分が立つね.

There is a legitimate reason to learn Japanese through cartoons.

Question 3: The meaning of name. In Confucianism, the relationship between monarch and minister, father and son, and husband and wife is called "name"; the corresponding responsibilities and obligations are called "fen". Under the doctrine of title, humanistic values ??are judged, and humanistic values ??are called "great righteousness." Since ancient times, there have been basic value judgments "both inside and outside Huayi" and "right and wrong, good and evil". Confucianism believes that as long as everyone abides by this value, social stability and harmony can be achieved without the need for kings, political party autocracy, Internet police, and public opinion control; on the contrary, if it violates the right to justice, it will be impossible to maintain rule even if huge social costs are incurred. .

Name and status.

"Zhuangzi? Tianxia": ""Yi" uses Tao Yin and Yang, and "Spring and Autumn" uses Tao names." Liang Hexun of the Southern Dynasty's poem "Reply to Qiu Changshi": "Su Xi Dun traveled far away, famous "Dividing is a different approach." Song Yueke's "H History? The imperial name is not connected with the characters": "In fact, the couplet is to respect the king's authority, so distinguishing the names is to show the power." Qing Dynasty Li Yu's "Nai He Tian? Nao Feng": "Just because. These three mistresses have never corrected their titles. The older one is said to be greater, and the younger one is said to be greater. If only one of them is granted the title, there will be endless disputes." Shen Congwen's "Advisor": "As for the "Advisor". The guy who is unpopular, even if he is a 'high ginseng' or a 'colonel' by title, his life is hard enough."

Just in name.

"Shang Jun Shu? Determining the Points": "The market is full of husbands selling rabbits, but thieves dare not take them, because the status has been determined." Wen Yiduo's "On Confucianism, Taoism, and Bandits": "In this kind of cooperation, when rights come, he accepts them as a Confucian; when obligations come, he says as a Tao, originally I didn't care about anything."

Question 4 : Who can introduce Zhu Xi’s theory of justice and identity? Please refer to the following information

Philosophical Thoughts Li-Qi Theory Zhu Xi inherited Zhou Dunyi and Er Cheng, and also adopted the thoughts of Buddhism and Taoism, forming a huge philosophical system. The core category of this system is "Li", also known as "Tao" and "Tai Chi". Zhu Xi’s so-called principle has several interrelated meanings: ① Reason is the metaphysical thing that precedes natural phenomena and social phenomena. ②Principle is the law of things. ③Principles are the basic principles of ethics and morality. Zhu Xi also called Li Taiji, which is the totality of the principles of heaven and earth, that is, the principle that sums up all the principles. "Tai Chi is just a concept." Tai Chi includes the principles of all things, and all things can embody the entire Tai Chi. This means that everyone has a Tai Chi and everything has a Tai Chi. Every person and thing has abstract principles as the basis of its existence. Every person and thing has complete principles, that is, the principles are unique. Qi is the second category in Zhu Xi's philosophical system after Li. It is something physical, with emotions, shapes, and traces; it has characteristics such as cohesion and fabrication. It is the stuff out of which all things are made. Everything in the world is the product of the unity of principle and matter. Zhu Xi believed that the relationship between reason and qi has its own order. Li is the source of life and resides in Qi. Li is the main and first nature, while Qi is the guest and second nature.

Zhu Xi’s concept of movement and stillness holds that living things are based on Qi, and the movement of living things is divided into two parts, moving and still. This is the division of one Qi into two Qi, the moving one is Yang, and the static one is It is yin, which is divided into five qi (metal, wood, water, fire, and earth) and dispersed into all things. Dividing into two is an important movement form in the process of dividing Qi into matter. Zhu Xi believed that the unity of opposites makes things infinitely changeable.

He explored the causes of things and regarded movement and stillness as an infinite continuous process. The infinity of time and space also illustrates the infinity of movement and stillness, and movement and stillness are inseparable. This shows the dialectical view of Zhu Xi's thought. Zhu Xi also believed that movement and stillness not only treat and exclude each other, but also unite each other. Zhu Xi also discussed two forms of movement: relative stability and significant change, which he called "change" and "change." He believes that sudden changes are embedded in gradual changes, and gradual changes are embedded in sudden changes. Gradual accumulation leads to sudden change.

The theory of knowledge through investigation of things Zhu Xi used the proposition in "The Great Learning" that "knowledge lies in the investigation of things" to explore theoretical issues in the field of cognition. Regarding the issue of the source of knowledge, Zhu Xi not only talked about the transcendental theory that people are born with knowledge, but also did not deny the knowledge of seeing and hearing. He emphasized that it is impossible to understand things without understanding them, that is, only by things can we understand their principles. Zhu Xi discussed the relationship between knowledge and action. He believes that knowledge comes first and action comes later, and action is important and knowledge is light. In terms of the source of knowledge, knowledge comes first; in terms of social effects, knowledge comes first. Moreover, knowing and doing are mutually reinforcing. “The clearer we know, the more earnest we will be in doing; the more clear we will be in knowing.”

Theory of Mind and Nature In the theory of human nature, Zhu Xi developed the views of Zhang Zai and Cheng Yi on the nature of heaven and earth and the nature of temperament, and believed that "the nature of heaven and earth" or "the nature of destiny" specifically refers to rationality. In other words, there is something supremely good and perfect; the "nature of temperament" is expressed in terms of rationality and qi. There is good and bad. Both are unified in a person. If one is missing, he will not be a good person. Related to the "nature of destiny" and "nature of temperament" is also the theory of "the heart of the Tao and the heart of the human heart". Zhu Xi believes that the "Tao heart" comes from the principles of nature or the righteousness of life. It is inherently endowed with the heart of benevolence, justice, etiquette, and wisdom. It is good to express compassion, shame, shame, right and wrong, and resignation. The "human heart" comes from the selfishness of form and energy, which refers to things like hunger, food, and thirst for water. In this case, even a saint cannot be without human heart. However, the sage does not take the human heart as the main thing, but the Dao heart as the main thing. He believes that the relationship between "Dao Heart" and "Human Heart" is both contradictory and connected. "Dao Heart" needs to be settled through "Human Heart". "Dao Heart" and "Human Heart" also have a master-slave relationship. "Human Heart" must obey the orders of "Human Heart". Daoxin". Zhu Xi started from the theory of human nature and discussed the issue of natural principles and human desires. He believes that the human heart has selfish desires, so it is in danger; the Tao mind is based on heavenly principles, so it is subtle. Therefore, Zhu Xi put forward the idea of ??"containing human desires and preserving natural principles." Zhu Xi recognized people's legitimate desires for material life and opposed Buddhism's general advocacy of desirelessness. He opposed material desires that exceeded the conditions for continued survival.

Question 5: What does fame mean? Name [míng fèn]

[Definition] 1. Name and status. 2. Just in name.

Question 6: Must an enterprise "establish an aboveboard, justifiable, and lofty career purpose?" An enterprise must establish an aboveboard, justifiable, and lofty career purpose

Because only in this way can we achieve long-term development

Otherwise we can only obtain short-term benefits

Question 7: What was the "righteous name" of each faction of the shogunate during the late Tokugawa period in Japan? "Justice" is very important in the history of Japan. Any behavior that grasps the banner of "righteousness" will occupy the moral high ground. But this "great meaning" is not absolute, but just a very vague thing. During the Southern and Northern Dynasties, the Southern and Northern Dynasties were separated. It stands to reason that the great righteousness was on the side of the Southern Dynasties. However, the Northern Dynasties established another Emperor Guangmei, which was also known as "great righteousness", but in fact it was still rebellion. Therefore, justice is just a political slogan and has no absolutes. It is not difficult for the opposing parties to find arguments to prove their correctness.

During the late Tokugawa period, there were many factions. The overthrowing faction advocated "respecting the king and rejecting the barbarians", while the shogunate adopted a "combination of public and military affairs" to respond. They used methods such as strengthening the connection between the shogunate and the royal family (such as marriage) to prove that they were one with the court and that it was legitimate to govern the world. This is the great cause of both parties.

Later, Satsuma and other powerful feudal lords received a secret edict from Emperor Meiji and prepared to launch an armed overthrow. The shogunate took the initiative to hand over power to avoid a head-on conflict with the overthrowing faction with a great reputation. This is the "return of great power" , so the return of the great government is not the righteousness of the overthrow of the Tokugawa faction, but just a delaying strategy by Tokugawa Kexi. However, the overthrowing faction did not relax because of this. They still sent troops to surround the imperial palace, surrounded Emperor Meiji and announced the "restoration of imperial government", and the shogunate fled Kyoto and retreated to Osaka.

Afterwards, the shogunate was unwilling to accept this defeat and gathered troops from Osaka to march towards Kyoto. The banner was "Rescue the Emperor and eradicate the traitors". As a result, they were defeated by the Meiji army in the battles of Fushimi and Toba, and Qingxi fled to Edo. * The Japanese army pursued the victory and surrounded Edo Castle. Finally, Tokugawa surrendered happily and the Tokugawa shogunate collapsed.

Therefore, before the war broke out, the overthrown faction’s righteousness was “respecting the king and repelling the barbarians”, and the shogunate’s righteousness was “unity of public and military forces.” During the war, the overthrowing faction’s righteousness was the secret edict of Emperor Meiji. The shogunate's righteousness is the so-called "rescuing the emperor and eradicating treacherous ministers." "Returning great political power" does not belong to the banner of righteousness of both parties.

Question 8: What is the difference between Huang and Wang? Huang is the president of the group, and Wang is the general manager of the branch.

There can be many kings in the country, but there can only be one emperor.

Question 9: The newcomer would like to ask why Sister Pao and Heizi are so afraid of the righteous status of housemaster

Question 10: Why must the Shu Han be destroyed? The situation faced by the Shu Han: Fighting is Looking for death, waiting for death without fighting

First, from the perspective of national strength, Shu Han is the weakest link among the Three Kingdoms. It can even be said that Shu Han and Wei and Wu are not countries of the same magnitude. In this regard, Zhuge Liang confessed at the beginning of "The Master's Guide": "If we lose three points today, Yizhou will be exhausted."

From the perspective of the late Three Kingdoms period, among the fourteen states in the world, the Wei family There are ten states, Wu State has three states, Yangzhou, Jingzhou and Jiaozhou (two states of Jingyang and Wei State), while Shuhan only has one state, Yizhou. In that era, population may have been a more important indicator of national strength than territory. According to official data at the time, the population of Shu Khan was only 280,000 households and 940,000 people when it fell, while the population of Wu was 523,000 households and 2.3 million people, and the population of Wei was 660,000 households and 4.43 million people. Obviously, the population of Wu State is only half that of Wei, and the population of Shu Han is less than half that of Wu State.

This gap is directly reflected in military strength. The size of Shu Han's army is about 100,000 (in "The Romance of the Three Kingdoms", hundreds of thousands of troops fighting in battles must be bragging), while Wu's army has 230,000. Around 400,000 people, while Wei State may have more than 400,000 people. In other words, even if there is an alliance between Wu and Shu, the military strength of the two countries is not enough to destroy Wei, and it is impossible to expect Shu Han to win Wei in a single fight.

Zhuge Liang actually fell into a historical paradox that he could not extricate himself at the time: Shu Han was the weakest among the Three Kingdoms. If it did not expand its strength through war in the short term, it would inevitably be dead in the long run. The reason is simple. , given the strength gap between Shu and Wei, there is no hope for peaceful competition; but if there is a fight, the military strength of Shu Han and Wei are not on the same level, and Zhuge Liang is not good at commanding before battle. He failed in several Northern Expeditions. Returning already speaks volumes. What's more, if it goes to war with an enemy stronger than itself, Shu Han will inevitably resort to violence, and its national power will gradually weaken in war after war.

In this regard, Zhuge Liang obviously fell into a painful awakening. There is a saying in "The Master's Guide to the Later Master": "If you don't attack the thieves, your royal career will also perish. If you sit back and wait for death, who will attack them?" In today's popular language, if you fight, you are looking for death, if you don't fight, you are waiting for death. Anyway, it is death. It is better to fight hard and use offense as defense. "As for success or failure, it is not the minister's wisdom that can reverse it."

You may say that before the Shu Han lost Jingzhou, the Shu Han was not weak. In fact, before Guan Yu's defeat, the Shu Han had never occupied all of Jingzhou. The interior of Jingzhou had always been divided among the Three Kingdoms, and the counties occupied by the Shu Han were still economically backward areas.

Securing Sichuan is the only choice for the Shu Han

More importantly, Jingzhou is not a territory that the Shu Han has the ability to occupy for a long time. "Losing Jingzhou" should be regarded as a historical necessity. And this leads directly to the second point of "Shu Han must perish".

Mr. Tian Yuqing, who just passed away last year, touched on this topic many times in "A Brief History of the Qin, Han, Wei, and Jin Dynasties" and clearly pointed out that "in history, there were no people who separated Yizhou to occupy Jingyi and Yizhou for a long time." "to set a precedent for stabilizing the situation" and "rely on the Three Gorges Communication in a situation of disputes."

In fact, Zhuge Liang had already put forward the concept of founding the country "with Jingyi across the border" in "Longzhong Dui", and also formulated a strategic plan to send troops from Yizhou and Jingzhou to attack Wei Pingtianxia. ("If there is a change in the world, then order a general to lead the army of Jingzhou to Wan and Luo, and the general will lead the army of Yizhou to Qinchuan").

However, in Mr. Tian's view, after Sun Wu has become the dominant force in Jingzhou, the concept of "crossing Jingzhou with benefit" in "Longzhong Dui" has lost its realistic basis, and will instead cause Shu Han to fall into conflict with Wei. Wu was in the dilemma of fighting on two fronts. It is precisely for this reason that Zhuge Liang quickly gave up this idea after Guan Yu's defeat. He did not agree with Liu Bei's attack on Wu. After he came to power, he also made good friends with Wu, guarding Yi and abandoning Jing.

Mr. Tian also said something that made me a little sad: "History has determined that Liu Bei is a character who runs around for survival. History only gave Zhuge Liang a political stage in a small country with few people."

The Shu Han's loss of Jingzhou was not only a loss of territory and national power, but also a devastating blow to its struggle for world hegemony: Shu was not an enterprising place. Once it entered Shu, it would only become a separatist regime and be completely lost. Enterprising possibilities. In this regard, Mr. Tian also said very straightforwardly, "Entering Shu is Liu Bei's only retreat. After entering Shu, he can only become a partial hegemon without any hope of reviving the Han Dynasty."

If what was said before is that "you will perish if you fight, you will perish if you don't fight" is a historical paradox that the Shu Han cannot escape, then the pros and cons of "entering Shu" have become another thing that the Shu Han must face. A huge paradox.

Of course, the second point only completely blocks the historical possibility of the Shu Han unifying China. So, in addition to the power gap, why can't the minimum requirement of the Shu Han's partial safety in Sichuan be maintained? This can only be left to the third point.

Liu Bei......>>