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Thinking of “evenness”: A case of ideological change during the social transformation period
Author: Wang Kun-ling
Source: “Confucius Research” Issue 1, 2022
Excerpt一大家彩快: The pre-Qin Zhizizhao concentrated on the concept of “equal” including equality of land, equality of government and equality of wealth. The agreement on equalizing the land is important from the perspectives of ensuring the development of the people, calculating the land, and tax collection. The agreement on equalizing the government includes equalizing the title, using the people, and governing the whole country. The emergence of relevant discussions has its own perspectives: First, the dramatic improvement in the production level during the war period, which made the big family separate from the clan and become independent economic units; Second, the official-civilized binary format is structured, and a new social and political ethics relationship is needed; Third, the unity trend of the Chinese and Xia civilization circle is becoming increasingly clear, and equalizing the whole country has become the mainstream trend. The idea of ”equal” in “same” is to meet the real social problems, whether it is equal, equal political, or equal wealth, and all touches on the real social problems. It has few subtle and mysterious content. Compared with the Western Zhou Dynasty, the most basic transformation occurred and the discovery of individual values during the war period. It was the main component of establishing a new social and political ethics relationship at that time.
Keywords: All-around view; social thinking; syllabus; social transformation period
Author: Wang Kun-eun, male, born in 1984, from Shenqiu, Henan, associate professor in the Department of Chinese History in Jilin. The purpose of the discussion is pre-Qin history, historical and literary studies, etc.
About the discussion on the concept of “equal” of pre-Qin Scripture, the academic community has established several research results. Related works may specifically examine the connotation of the relevant chapters of “Theory of Ji” “not worrying about lack of worries but not inequality” [1], 官网 ppt may analyze the connotation of pre-Qin Scripture from the perspectives of society, economy and politics [2], and some experts also explore the connotation of China’s modern equal civilization from the overall perspective [3]. However, the existing results make quiet analysis or logical deduction on thinking and concepts, which neglects the social historical landscape that nurtures “equal” concepts. Based on the existing results, this article will conduct a further discussion on the pre-Qin dynasty’s theory of “equal” from the perspective of social transformation thinking and change, and please experts to correct it.
1. The equality of earth fields
<bAlthough the pre-Qin dynasty's thoughts on "equality" were entrusted to the ancient gift system, they were actually mostly developed against the social and political economy of the late age and the war in the country. At that time, the focus of national politics was nothing more than the win-win situation, the number of people approachable people, and the governance of political affairs, which was what Mencius said, "The Three Babys of the Marquis: the Earthly Plains, the People, and the Political Affairs" ("Mencius·The Soul") . The discussion on "evenness" is also largely surrounded by these "three treasures". Let me first introduce the discussion on the subject.
The tumea is only a problem that people pay attention to when it is in the war. Before this, Tuda was generally occupied by clans of all levels. Students have pointed out that for most of the time from ancient times to age, clans have always been the foundational organization of pre-Qin society. Until mid-age, people who were alienated from clans were rarely found in society, and their social activities and influences were always expressed in the face of the clan [4]. As a basic production data, the ground plate is usually a clan. All kinds of noble families have grasped a certain amount of earthen fields as the basis for family life. The great feelings are as stated in the “Travels: The Emperor has land to keep his sons, the marquis has country to keep his sons, and the servants have Cai to keep his sons, which is a 大官网发发发官网发官网发官网发官网发官网发官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网�
Although the interior of the Western Zhou Dynasty and age families was composed of multiple “rooms”, the “rooms” did not possess the floor. For example, “Pen Fu” says: “The decay of the water is rotten, and the millet and sorghum stops. The stoops are eaten, and the chestnuts are buried. It is as high as a wall, and it is like a silhouette, which can open a hundred rooms.” (Pen Fu·Zhou·Liang·Liang”) The poem says that the food of the clans has been collected and used to nourish the hundreds of rooms in the living tribe. Zhaoshi Super Students believe that this kind of “room” is just a consumer unit and has not yet become an independent production unit [5]. Since families in the Western Zhou Dynasty and age periods occupied the earthland according to grade or principal amount, there was no so-called uniformity and unevenness between individual large families.
As the age of war, iron farming and ox farming were widely used, and the production level has greatly improved. It turned out that it was gradually independent from the family from the “room” belonging to the masters, occupying a certain amount of land and working on production activities alone, and the phenomenon of uneven land has emerged in large numbers. In fact, not only the leap of earth fields, but also the daily life of social members is uneven.The phenomenon of social life begins to appear in all aspects. Japanese (Japanese) student Shinichiro Watanabe believed: “How can we shape the order of society in front of the real differences in the level, division of labor, wealth, and longevity in Chinese traditional society? This is one of the political topics during the war, and one of the bottom is equality.”[6] It is precisely the large number of uneven phenomena that appear in society. The pre-Qin dynasties began to describe the academic statement about equality from the perspective of differences.
The first category of equal land agreement is developed from the perspective of common growth, and is represented by the agreement of equal land proposed by Mencius. Mencius said: “Tyranny must start from the realm. If the realm is not upright, the well land is not flat, and the grain is not convinced. Therefore, tyrants and officials must be slow to their realm. Since the realm is upright, the land is divided and the land can be determined by sitting.” (Mencius, Duke Teng Wen’s 1st”) The “world” mentioned by Mencius is based on Zhu Xi’s statement: “To govern the land and divide the land, plan the boundary of the plaster and sealing the planting.” [7] “well land” is the land that is occupied and cultivated by individual farmers. The so-called “well” is actually a basic social organization that existed during the war period, with one well containing eight people. According to Mencius’s idea, Yijing farmers occupied a total of 900 earth land. In addition to the 100 common land, the remaining 800 were divided by eight farmers, each of which accounted for 100, which is the “1000 fields” that Mencius often said to be cultivated by a family of eight (Mencius: King Hui of Liang) (Mencius, Liang Hui, 1st). If the boundaries are not right, the well fields cannot be distributed equally, and the food must be the farmers in a weak position.
Mencius proposed the argument of equalizing the ground, and there were two origins: one was “to control the common and accessible property” (Mencius: King Hui of Liang)). A uniform well ground can enable individual families to have a fixed industrial foundation, and farmers work hard to achieve a peaceful life. As the saying goes, “those who have a permanent property have perseverance” (Mencius, Teng Wengong) is said to be. The second is to avoid encroachment. The floor plate is divided according to the well price. As long as the boundary plot is determined, the power level cannot invade the agricultural movement results. Judging from Mencius’s statement, there should have been many uneven land possession during the war. Inequality in soil and fields leads to the insecurity of social stability. A large number of basic-level people cannot maintain basic production and career data and cannot be safely produced. Mencius’s argument for the well field was based on this social disadvantage that was happening during the war.
The second type of equality agreement is developed from the perspective of as close abilities. For example, Guanzi says: “Equalize the force of the earth and make the people closerKnowing the time, people know that the t