requestId:684c3e191260e0.05851263.
Mencius and the small cooperative management of the three generations
Author: Li Yongheng
Source: Author Authorization Confucian Network Published
href=”https://tw94lovebaby.net/”>Baobao.comTime: Confucius was in the 2570s and the early April of the Gengzi period, Yisi
� Mencius praised the well fields of the three generations, but were not so-called “local plaques owned by the land”, but a kind of cooperation between villages and communities. The lands are neither “nationally owned” nor “publicly owned”, but villages and communities are farmed together. The village and community members form a close cooperation relationship. In the throne and various leaders, Mencius praised the authority of the ministers of Qi and praised the nobles of the king and the great families. The relationship between the king and the ministers was full of the blood and the color of the ministers of the Yin and Zhou dynasties, so as to limit the king’s power, implement mixed management, and achieve a balanced state.
[Keyword]Small cooperation body, Icefield, precious Qizhiqing, Shishiyi, and giant
1. Mencius’s cooperation body with the three generations of villages and communities
Mencius praised Bao HuimeiI, and believed that the Icefield era href=”https://twlovediary.org/Carol/%e6%88%91%e7%9a%84%e5%8c%85%e9%a4%8a%e4%ba%ba%e7%94%9f-5-%e8%a2%ab%e4%ba%ba%e5%8c%85%e9%a4%8a%e7%9a%84%e7%94%9f%e6%b4%bb/”>Supporting the village and community “the same well in the country, the same income and expenditure, the same boat and the same disease are supported” (Mencius Teng Wengong 1) Because Mencius’s descriptions are very regular, scholars are suspicious of this. As Zhu Xi believed that “Mencius might not have seen it at that time, but he just reported this, it would be difficult to believe it” (Volume 55 of Zhu Xi’s Words), Hu Yingxiong also believed that there was no field system like “tofu dried pieces” in history. Mencius was just “reforming the ancient times” [1]. Moji believed that “the Xia Hou family was fifty, the Yin people helped, and the Zhou people were hundreds of evils” was a master of men when they were fifty, and the Zhou people were ten thousand. “But they actually did not believe in it” [2].
If Mencius’s description of “a square well and a sliver” and “a hundred pieces of flowers” were not mechanically interpreted as a “dried tofu” style of writing, and only his vision was described to cooperate with the energy of the three generations of villages and communities, the well fields that Mencius said were not just the so-called “reformed by ancient times”. For example, Mo Mu believed that the well-field is not a rigid regulation of the word “Bajia” and “Baisheng”, but a distinction between public and private fields. The feudal leader gave a piece of land that he was sealed to the farmer as a report to the leader, and the farmer worked all the way to the leader’s land of the other area[3]. Du Zhengjie believed that Mencius described the harmonious group of villages and communities in Zhou Dynasty, which was exactly the same as the energy of farming and communities. The essence of the well-field theory was that villages and communities were farming together at that time, was it necessary to have 900 tic-toe farmlands [4]. Although Chao Fulin believed that the “Fangjing Erli” Jingtian Planning was Mencius’ “Utopia”, he also believed that the Jingtian itself existed and belonged to the land possession rights of the noble clans [5]. Wang Yuzhe believed that “if you think that the ‘Abhidharma’ is complete, it is not serious” [6]. The words that Mencius said about Jingtian cannot be interpreted as mechanical interpretation, but should be regarded as Mencius’ yearning for the cooperation of villages and communities in the three generations.
The “public” of the public land mentioned by Mencius is not “owned by the land”, but the meaning of the fief, “is similar to the public land (Lord’s demesne) mentioned by the British feudal society” [7]. “Mingtian” does not require a ground plate that is rigidly decoded into a “well” shape, because from the Western Zhou Dynasty bronze inscriptions, “Ming” is usually the unit of measurement of the ground plate. For example, in the article “Bi Gui”, it is mentioned that “Jun Gong Bo and Juechen’s brother Fengjing Wuquan (阿)” and “Five-shaped” is given to Wujingji” to attract the Wujingji field [8]. “Chinese Language·Luyi 2” says “Tianyijing”, which means that the unit of the well is the field. “The Book of Changes: Jing Gua” “changing the city but not the well”, it can also be seen that the relationship between the well and the “官网” is closely related. There were many meanings in the Zhou Dynasty, which could refer to cities and villages and communities. For example, in “The Book of the Book of the Bo family has three hundred civic areas”, here is the Bo family’s fief, which is located in the southeast of Qingzhou Linqu County [9]. It is a small area in the southeast corner of a county, but there are 300 “civils”, which shows that these “civils” are very small, and one town is a village and community settlement. “The Proverb: Gongye Cheng” also mentions the “Ten Houses”. A small town only has ten people, which refers to the village settlement.
The Western Zhou Dynasty copper plates unearthed from Xishui County include a “hundred and hundreds of Countries” [10]. For example, the Chinese copper plates mentioned that the “two hundred and ninety-nine towns” [11] of the Qihou Fengzi, “two hundred and ninety-nine towns” [11], have a magnitude of hundreds or even hundreds of towns, which is clearly a very small rural area. The article of “Yihou Pavilion Gui” mentioned that Wang Qi gave Yihou “300 and 500 people”, “600 and 16 people”[12], a registered commonerThe “husband” means the owner of the village. There are only more than 600 village families in the thirty-five towns, and the scale is not far from that of Confucius. In addition, in the article “Ji Ji Fangzun”, it is mentioned that the Queen gave Ji Ji a settlement called “Kongsang” to him. There were “200,000 friends and five families” in this settlement [13]. From the script, we can see that a village and community settlement with classics and seals must have more than 20 households. The relationship between these settlements is “friends”. In the Zhou Dynasty, “friends” were called bloody family members [14]. These people should have bloody connections, that is, the state of living together. This is also suitable for the description of the “Zhou Huantiao Mei Liang Xiang” of the state of cultivators gathering their families and living together, “to open hundreds of rooms”, Zheng Xuanxiang “will “get out of the same place to till the same place to till the same place to till the same place to till the same place to till the same place to till the same place to till the same place to till the same place to till the same place to till the same place to till the same place to till the same place to till the same place to till the same place to till the same place to till the same place to till the same place to till the same place to till the same place to till the same place to till the same place to till the same place to till the same place to till the same place to till the same place to till the same place to till the same place to till the same place to
The foundation of the Jingtian is a small-scale settlement of more than 10 to 20 residents. The surrounding area is arable land “field”, and the CP (character matching) of copperware leads the discussion of fans. There are many connections between “中” and “天” in the article. For example, in “Five Sacrifices and Ding”, “Walking on the fur and storing the fields and four fields, then putting them in the city”, “Yu Ding” says “Let the land be in the city and the land be in the land be in the city” [15]. It can be seen that settlements must be in line with cultivated land, so towns and fields are combined. These villages and communities, mainly composed of small blood and small combinations, farm together, which is what Mencius called “brokenness”.
The word “中” is seen in oracle bones, and is a form of pushing and cultivating. They cultivate together through fields and see them in the divine world, such as “the whole world makes a copy” (“Collected Collection” 8, group), and “three thousand copies of people” (“Collected Collection” 32276, group). When working through the fields, everyone participates and cultivate