"Wang <资治通鉴>Xuanling's First Reading Of the First Treatise", Zhou Ji 01
The political mistakes of the Zhou Dynasty, commentators think that in the estrangement of blood relatives, it is actually based on the appearance, and they take it for granted.
Just imagine, since King Wen was appointed and King Wu was appointed, the 30th and 37th kings of the Zhou Dynasty, and the Huaxia clan has been co-lord of Zhou for nearly eight hundred years.
According to the common sense of today's blood lineage, within four generations, it can still be called a relative, and although the five generations above are of the same clan, they are not relatives, and the so-called "five services outside" of this folk are also. This kind of blood kinship has not changed much in thousands of years. Up to the Spring and Autumn Period, it is not uncommon for fathers and sons to fight each other. In the world of becoming a king, there are still the rebellion of Cai and the slander of the Duke of Zhou, and ruling the world for eight hundred years with this blood relative is tantamount to a fool's dream.
Sima Wengong's insight into this was even higher, and the origin of his insight was a consensus of confucian scholars and masters in the Spring and Autumn Period.
Eight hundred years of political power, for the great miracle in the history of world politics, so three generations have descended, successive generations of rulers have advocated the politics of three generations, and used it as a teacher, but in the end, the tiger did not become an anti-dog, the prosperity of three generations is no longer seen in China, and the politics of three generations has become a mystery for the wise people of later generations.
In this regard, the Confucians proposed their explanation. In the other's opinion, the eight hundred years of the Zhou Chamber's co-lord, in a word, Li Ye!
What is etiquette? In today's parlance, etiquette is the form, system, rules, and order of the state. In the words of Sima Guang, the liar, Ji Gang is also. This word, which was later often written as Gangji, is simply a hierarchical system, which is a cultural product of Chinese civilization. Traditional culture emphasizes that it is easy to learn, easy to change, the state forms a discipline, the discipline forms order, and the order regulates the people (this people are not the people of today).
In short, maintaining the unchanged relationship of this transshipment by all means is the so-called "Zhou Li", which is the means, and it is not easy to be the result. Therefore, Sima Wen said that the office of the Son of Heaven is greater than etiquette, and the translation is to outline and lead, maintain the hierarchical system, and thus ensure order, which is also the so-called "royal way". There is nothing wrong with this understanding itself, which is a reflection of traditional Chinese culture in ancient politics.
Based on this, Sima Guang believed that Zhou Zheng's fault was in the Weilie King, specifically the three families were divided into Jin, so the Tongjian began with the twenty-three years of the Wei lie king and took it as the turning point of the Zhou government. However, I think that this is also based on the view of the epilogue.
What is Zhou Zheng no Riya?
King Wu's takeover of the world, the left staff Huang Yu, the right Bing Bai Xu [1], the realism of this Zhou Zheng also. Bai Xuxiang is moral and benevolent, Huang Yixiang is a soldier who is tortured and conscripted, one article and one weapon, with the correct discipline, to secure the world. The literati Zhou Liye, the warrior conquest also, the world's famous instrument, so the lile conquest from the son of heaven, is for Zhou Liye.
However, the so-called politicians are the product of wisdom and contradictions. Human nature is also selfish and free, so no one wants to be shackled by the hierarchy. But the power of the individual is weak, and the hierarchy is the guarantee of order, and under the protection of order, the individual can be protected from many disasters. Therefore, primitive politics is originally the product of the preservation of the interests of the whole at the expense of the individual's natural concession and sacrifice of a certain personal interest, and the concession itself is for the sake of gain, and only when the concession and the gain are in a balanced state can the current political form and regime be in a benign state.
Therefore, China's traditional political culture is the so-called moral government, the government of saints, the most moral people for the saints, for the son of heaven, the common people ask for saints, hope for saints, in order to be able to maintain the balance between retreat and gain that they need. After King Keyin of Wu, he herded cattle on horseback, "Yan Gange, Zhen Bing release the brigade, and showed that the world would not be reused" in order to seek peace of mind for the people.
In the system of the government of the saints, the most uncontrollable variable factor is the virtue of the Son of Heaven. Therefore, Zhou Zheng also incorporated the royal way into the Zhou Li, and made a behavior and moral code for the Tianzi, as long as the Tianzi restrained his selfishness and acted in accordance with the Way of the Son of Heaven in the Zhou Li, the Zhou Zheng based on the Zhou Li would continue to operate benignly, which can be said to be the originator of the perfection of the modern Western constitutional monarchy.
Politics itself is the product of contradictions, and the self-interest of human nature is an insurmountable variable, so there is no absolutely perfect political system in the world, and a good political system is only to adapt and use human nature as much as possible. For Zhou Zheng, the ritual of the first saint can be said to have done its personnel as much as possible, and the rest can only be obeyed by the mandate of heaven. If the future generations encountered the Yongjun, within the scope that this system could bear, the Zhou Government could still operate very well. But if a tyrant is encountered, beyond the scope of the system itself, and the balance of gains and losses of the people is greatly broken, then the system can only declare bankruptcy, the regime can only end, and the mandate of heaven will change hands. In the words of Sima Guang, it is not necessary to have the violence of The Emperor and the Emperor, but the benevolence of Tang and Wu, the return of man, the destiny of heaven, and the division of kings and subjects should be ambushed and killed.
Therefore, at the time of King Zhou Zhao, the Son of Heaven lost his morality, and the King's Dao was slightly lacking, until King Mu rebuilt the state government and the King's Way was restored. Later, King Mu did not enlist in dogs with courtesy, and from then on those who were desolate did not arrive. These are all variables within the scope of Zhou Zheng's tolerance, and the Zhou Youwang has become a variable that is so huge that the system itself cannot bear it, and the heavens are angry and resentful, and finally Wang Gang is missing, and the Youwang is killed under Lishan Mountain.
The reason why Zhou Qi did not stop after this twist and turn, because although the Gang Ji was still lacking, it still existed, and Zhou Li was still playing its role in self-healing, only because the variable of Zhou Youwang, the Heavenly Son, greatly exceeded the carrying capacity of the system, which caused this great disaster. However, since then, Zhou's prestige has been swept away, and Zhou Zheng's Gangji has been torn open by a huge opening, and zhou Li's near-perfect self-repair ability cannot be completely compensated.
King Ping moved east to Luoyi, and since then there has never been a saint in the Zhou Dynasty, so the mouth of the Zhou Zheng Gangji has become larger and larger, and the demise of the Absolute Ancestor is already doomed.
In terms of the major affairs of the country, in terms of the factors of qi and rong[2], the removal of ghosts and gods, rong is the last resort to preserve the gods under the background of the moral government, so the lile conquest can only come from the son of heaven. When the conquest as a last resort also came out of the princes, then the program of the Zhou Government also lost the last guarantee.
From the thirteenth year of The Reign of Xiang to the division of the three families into Jin, the princes surrendered and the Heavenly Son could not be controlled, and the demise of the Zhou Chamber was in fact a foregone conclusion. Sima Guang believed that after the three families were divided into Jin, king Wei Lie not only could not fight, but also recognized their status as princes, so that "the gifts of the first kings were exhausted". This statement in itself does not seem to be wrong, and the acquiescence of the Zhou Chamber to the three branches of the Jin Dynasty does mark the collapse of the Zhou Li in form, but Sima Guang believes that the King of Wei Lie has an important responsibility for the collapse of the Zhou Li and lashs out at everyone, but his insight is short.
After the Zhou Room moved east, we borrowed a sentence from the TV series "Heavenly Dao": "Character this thing, today is missing a corner, tomorrow the crack is not far from the collapse", Zhou Li is actually the same, if there is no appearance of a saint tomorrow,This rift alone zhou li itself can not heal itself, and the collapse has become an irreversible trend. By the time the three families were divided, in essence, the collapse of zhou li had become a fact in the practical sense. It is just that the Zhou Government still exists, and Wang Dao Lile is like the Han Xian Emperor in the hands of the princes, and the government of the previous kings has not died, whether Wang Chengcheng of Weilie admits it or not.
Sima Guang believed that even if the Zhou Chamber did not have the ability to crusade against the Three Jins, as long as they did not recognize the Three Jins in name, "the emperor of the world and the king of Wen will be recruited by courtesy and righteousness", and this reader took it for granted. Cao Cao was serving the Son of Heaven to please him, and asked if the Eastern Han Dynasty had avoided its demise? Li Le conquest, the king's way, the king's way, the king's way, the son of heaven, is there any reason for the princes to be the king's way?
The Gang Ji has collapsed, and even if huan and wen kings rise up and ask for it, they will become the big ears of the princes of Zhou Mu hu.
[1] See Zhou Benji
[2] See The Left Biography