Han Yu and Li Ao's 's Orthodoxy and humanity

Han Yu's management thought, first of all in his "principle of the original" search. "Wuyuan" is the masterpiece of Han Yu in this respect. The so-called Wuyuan, is "original Road" "Primitive" "Original Destruction" "Original" "Original Ghost" five articles.

Konzo all preach that the rule of law can not be separated from the Tao, what is the Tao? Han Yu's "original Way" to explain the meaning of the Tao, extension of meaning and related conceptual relationship. He said: "The benevolence of fraternity, and the right to the meaning of righteousness, from the way it is said, the foot of no more than the outside of the moral." Benevolence and righteousness are named, and the Tao and de are the imaginary bits. He explained Benevolence's original intention of "love" and the meaning of righteousness "line and appropriate", all the path to righteousness is the way, can self-realization of righteousness without the need for force is Germany. Therefore, righteousness is the essence, and morality is just a tool or path to achieve righteousness. Morality is the "virtual place" and righteousness is the entity. Because of this, the Tao has the way of the gentleman and the way of the villain, Deyougid and fierce. Han Yu's explanation, in fact, has recognized the relationship between moral and formal morality. However, unlike the West, his understanding has laid the tone of the moral higher than the formal moral in the Chinese management thought, and failed to produce the logical inference that the formal morality precedes the substantive morality. This is a theoretical summary of the essence and lightness of traditional Chinese management thought.

Han Yu pointed out that virtue is not only a concept, but also through the "First King teaching" has its specific performance. In the literature, it is "poetry" "Book" "Yi", "Spring and Autumn", performance in the system, is the rites and music, performance in the public, is professions, performance in order, is Monarch father and son mentorship and the couple, the performance of the utensils, is the clothing room food utensils. This kind of DAO is easy to understand and simple to teach. Thus, Han Yu stressed that this kind of DAO is not the Tao that Lao Tzu said, also is not the Tao that the release home says, but according to Yao → shun → yu → soup → man mo Zhou male → Confucius → Mencius This clue passed down, this is called Orthodoxy. To Mencius, Orthodoxy interrupted, Xunzi and Yang Xiong did not find it clear. Zhou Gong before, the inheritance of Orthodoxy is the monarch, so orthodoxy performance in the politics, after Zhou Gong, inherit orthodoxy is scholar, so orthodoxy expression in the speech.

Orthodoxy said that the greatest significance, is to the Zhou public as the boundary, the implication of Zhou Gong after the orthodoxy not the monarch of this judgment. According to Han Yu, the three generations of the monarch can follow their own will to carry out the political and teaching, because they have mastered the orthodoxy, spring and autumn after the monarch will not be in accordance with their will to govern, because orthodoxy not in their hands, need to master Orthodoxy of the scholars to test whether the political system is in line with Orthodoxy. Thus, the monarch can not arbitrarily have a theoretical basis. In the past, the Confucian theory emphasized that Tianxin, public opinion and Providence, had been lack of operability. Han Yu's orthodoxy said that in order to master the Orthodoxy scholars (that is, scholar-bureaucrat) design the key intermediary status between the June people, advocating elite politics, by the scholar to build a way for the king, and induce June grace under Ze, and then by the scholar as the minister to understand the public sentiment, and achieve the popular opinion. This kind of governance structure is completely different from the principal-agent structure arising in the West. If compared with the Western constitutional politics, the Orthodoxy doctrine requires not the imaginary king, but the "Chuigong and the ruling", the power legitimacy is still in the monarch hand, but the right of power in the orthodoxy. In the west, the legality and legitimacy of power is one, and in China, the legitimacy of power is separated from the justification. Whoever grasps the orthodoxy becomes an effective intermediary between legality and legitimacy. Therefore, the ancient Chinese governance, the root of its origin, neither June, nor the rule of the people, but also not the people of the common governance, but master the orthodoxy of the rule of the gentleman. This is the deep connotation of Chinese management characteristics.

On human nature, Han Yu wrote "primitive". "The sex is also the same, and the person who is born is also born with it. The sex product has three, but it is the sex person five, the sentiment product has three, but its therefore is the sentiment person seven. "People generally associate Han Yu's theory of human nature with Dong Zhongshu's sexual three products, but Han Yu's development lies in his argument about the relationship between sex and affection." Han Yu believed that human nature and innate, with congenital, and the human body as the subject and the object of interaction, with acquired. Sex is born, feeling near. The element of sex has yen Li Shinyi Five aspects, top grade of the person five German taste and complement each other, in the product of the five German short-and-short and disorderly, underflow of the five de contradiction and conflict. The elements of the feeling of anger and fear of love evil Desire seven aspects, top grade of the person seven emotions can just right, in the product of the person seven emotions or too or less but can pursue moderate, underflow seven emotions whims and do not exercise restraint. The good is good, the sexual evil is the love evil. Han Yu believes that the upper and lower sex is fixed, top grade human nature "to learn and easily understood", the above can be taught, underflow human nature "fear of the Wei sin", so the next person can be made. The purpose of distinguishing human nature is to adopt different treatment methods for different human nature. From the perspective of management thought, Han Yu actually tried to adopt the different assumptions of human nature, and to manage the autonomy in the management. The correspondence between sex and emotion can correspond to the relationship between intrinsic value and explicit behavior.

Han Yu's Theory of Human nature, Li Ao's in the "Book of the Complex" was amended. Li Ao's emphasizes the sexual good feeling evil, thinks the sex is "The Life of the Heaven", is the nature which the god endows each person, thus embarks, Li Ao's opposes divides the human nature into three goods, "The sage knows the person's sex is good". The reason why man is evil, is the curse of seven emotions. In the relationship between sex and love, sex is intrinsic, sentiment is explicit. Understands sex is born, the sex is clear from the feeling. Asexual is not born out of love, ruthless will not see sex. The difference between the saints and the people is that the Saints are aware of their nature, and the people are overwhelmed by lust and ignorance of nature. Discover the path of nature is ascetic, with "silenced not move" meditation to observe nature. The accomplishment of man is the restoration of the indifferent. Indifferent to overcome the seven emotions of the troubled, complex and toward the divine. The concrete method is "fast its heart", achieves the sincerity realm. From the point of view of management, the Li Ao's method, which is essentially a kind of learning that is not disturbed, is similar to the contemporary theory of organizational learning. The difference is that the contemporary organizational learning, to overcome is the external habitual defense, and the Li Ao's of the complex, to overcome is the inner lust of lost.

Han Yu to Orthodoxy descendants, Li Ao's also very confident, he claimed that "the Master of the Resurrection, not waste my words." Two people each have a focus: Han Yu respected the "university", aimed at "Ming de", advocating the sageliness of Qi Zhiping, Li Ao's respected "the mean", aimed at "sincerity", to carry forward the life of the study of cultivation. It is their efforts to open the Song Dynasty of the prelude to Neo-Confucianism. It is their efforts that have laid the core position of "four books" in the Confucian doctrine. In the history of ancient management thought, the contributions of Han Yu and Li Ao's belonged to the foundation. On the surface, they did not innovate in the concrete management method, in essence, they influenced the basic trend of Confucianism management thought. They respond to the impact of Buddhist thought on the local thought, the internal clearance from the old Zhuang to metaphysics to the Confucian doctrine, laid the Chinese ancient management thought of the theoretical development path.

In addition to the two basic issues of Orthodoxy and humanity, Han Yu, because of the hardships of the career, in many issues have deep feelings, wrote a lot of inspiration for the management of the article. For example, the top grade of human nature and underflow, corresponding to the gentleman and villain (Han Yu in the "original destruction" called it "Ancient Gentleman" and "Today's Gentleman"). He stressed that the ancient gentleman, discipline, wider than others, with a high degree of self-government ability. See the sages, will emulate, remove their inferior to the sage, and strive to close to the sage, will swear to himself: the same is a person, others can do what I do not. Treating others is certain that it is long but not short, and bygones by its progress. Today's gentleman otherwise, see oneself is a flower, see others is Tofu dregs. Oneself have a little merit on complacent but not think enterprising, others have a little shortcoming to seize not put. Use the standard of ordinary people to ask for their own, with the standards of sages to ask others. This is the fault of the gentleman, the root is to oneself slack, jealous of people. To oneself slack not to be able to be slim, envy to person is afraid person to be enterprising. Once such a man is in the ascendant, he will be good and evil upside down, "it is a matter of repair and slander, and destruction by virtue." Govern the country, need the ancient gentleman, do not need this gentleman. This view of Han Yu points out the harm of slacking and jealousy in management, and also points out the root of two different ways of managing the gentleman and the villain.

In the "Yu asked", Han Yu jumped out of the traditional concept of abdication and hereditary opposition, that shun abdication Chuan Yin and Yu hereditary transmission of the son have merit. There are saints who are abdication to pass the yin, can be the man, without a saint and spread in the son, can be free from contention. A saint is not a world, but a man cannot be asked. There is no saint and abdication, will only cause the struggle for unrest, the son of the monarch is not a yin can also rule-abiding. In "ascetics" four, Han Yu used analogy to demonstrate social phenomena and governance problems. The first one is the relationship between the cloud and the Dragon, which shows the interaction between God and spirit, vividly reveals the mystery of "promotion" and "momentum", and secondly, the relationship between human pulse and fat-thin, illustrates the master-slave between Ji gang and social safety, and profoundly reveals the distinguishing judgment between source and flow. Explain the difference between judging a person by appearance and mind-set, and criticizing the common deviation of employing people bluntly; its four-bole to the maxima of the identification, indicating the leadership of the eye on the discovery and use of the decision role of subordinates, sharply criticized the "world No Horse" the crux of the problem. In the Wang Chengfu biography of the masonry, Han Yu seriously ponders the social rank, the rise and fall mechanism, the relationship between self-interest and altruism through the narration of a civilian laborer. In "Send Mengdongno order", Han Yu from "Things Gerakan" start thinking about the relationship between destiny and man-made. In the teacher said, Han Yu is very thorough about the way of the teacher and the way of scholarship, and sees it as the way of management. In Han Yu's article, this kind of the way of saying things, exaggerated, from physics to human relations, from individuals to society, or directly or indirectly involved in the management of the views. People evaluate these articles from a literary perspective, or analyze them from a philosophical perspective. But from the "Confusian" principle advocated by Han Yu, we may as well say that the Korean way, contains the way of management.

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Han Yu and Li Ao's 's Orthodoxy and humanity (turn)