Guan Zhong was one of the pre-Qin philosophers in the Spring and Autumn Period and an outstanding figure who dominated the world at that time. As a contemporary who was a little later than Guan Zhong, Confucius once made a profound and concentrated evaluation of Guan Zhong. There are positive and negative conflicts in Confucius' evaluation of Guan Zhong, but it is in this contradictory understanding that the true meaning of Confucius' thought is hidden.
On Bao's recommendation, Guan Zhong assisted Huan Gong and made great contributions to Qi's domination of the world. "Qi Huangong is a bully, a plan of nine in one, one world and one Guanzhong." (1) But Guan Zhong has an ideal of life that he is not ashamed of. He is ambitious, and he is proud of fame and fortune. Just as Guan Zhong talked about Bao Shu's understanding of him: "Knowing that I am not ashamed of trifles, my fame is not obvious to the world." Guan Zhong not only has such requirements for himself, but also treats others not with details, but with ambition. Qi Huangong claimed to be "unfortunate and good at farming", "unfortunate and good at drinking" and "unfortunate and lewd". When he asked Guan Zhong, "I have three evils, but I am still good for the country", Guan Zhong analyzed these problems to him: "Evil is evil, but it is not dangerous. It is essential for people to be motionless and insensitive." Here, Guan Zhong asked people to be anxious about the great achievements of the country, rather than sticking to personal humiliation. This view of fame and fortune is based on the fundamental purpose and practical interests of Qiang Bing, a rich country, in order to compete for world hegemony. Facing the chaotic situation in the Spring and Autumn Period, Guan Zhong's view of fame and fortune has its inevitability and objective basis. But it is still Guan Zhong's point of view, but it leads to contradictory evaluation in the field of vision of future generations.
Confucius' negative evaluation of Guan Zhong is mainly manifested in "frugality" and "courtesy".
From the perspective of "frugality"
The Analects of Confucius said: "Or:' Is Guan Zhong frugal?' Say,' If you don't do business honestly, how can you be frugal? "The so-called three retreats, according to Song Tao's explanation, is the city rent. "The so-called" three retreats "is a common practice of urban rents. Since Duke Huan is a tyrant, I will reward Guan Zhong. " (4) The city rent should be owned by the public, but Guan Zhong owns it and enjoys it himself. According to Confucius' understanding, this is of course "not frugal". In view of Guan Zhong's "extravagant" thought, Confucius' evaluation of Guan Zhong has its objective side. When Guan Zhong first assisted Qi Huangong, he put forward three conditions: first, "cheap can't be expensive", and Huan Gong appointed him as Shangqing; Second, "poor can't be rich", and Duke Huan rewarded him with the rent of Qi; Third, it was named Guanzhong by Huan Gong. It can be seen that Guan Zhong yearns for luxury and wealth. Guan Zhong not only "extravagant" himself, but also advocated that everyone should follow suit. "If you taste it, you will be very happy. Eggs are carved before they are simmered, and they are carved before they are burned. He asked people to eat the most delicious food and enjoy music with particularly beautiful rhythm. Eggs should be painted on them before cooking, and firewood should be carved into beautiful works of art before burning. It is shocking that luxury is wasted to this extent, but Guan Zhong's "luxury" thought is part of his general plan of governing the country. Guan Zhong advocated: "The granary knows etiquette, and food and clothing know honor and disgrace. ⑥ At that time, Guan Zhongfu planned to go to public office, and he had three retreats and three rebellions. Qi people don't think this is a luxury. " ⑦ Because Guan Zhong's extravagance involves people's living habits, there are reasonable factors such as expanding consumption, stimulating production and enriching the people. But Confucius still disagreed, that is, the so-called "Guan Zhong, the so-called virtuous minister in the world, but Confucius is small. Confucius thinks that Guan Zhong's extravagance is out of date and does not conform to the principle of "frugality".
On the Evaluation of "Rites"
Confucius' way of governing the country is "taking the country as a gift". ⑧ Confucius has many explanations for the idea of "taking the country as a gift". "Can comity be a country?" Pet-name ruby "courtesy, pass the country, settle the country, make the people, benefit future generations." Attending Confucius was very disgusted with "politics being caught by doctors" and mercilessly attacked the transgression and indecent assault of the high officials in the Spring and Autumn Period. As a vertical and horizontal dance etiquette team, Bashu was originally a special etiquette ceremony held by the Emperor of Zhou. As a doctor in the Qing dynasty, the family could only use four skills, but Ji transferred eight skills to the family temple to carry out them. Confucius thinks this is a great sin, "it is tolerable, but it is intolerable." At the end of the Sanhuan family dinner, everyone sang the poem "Yong", and Confucius was also very angry. "'Xiangwei monarch, Zi Yuan Jiang Mumu' from a family of three?" ⑿ In Confucius' view, these two sentences in the poem "Yong" are only poems dedicated to praising the Zhou emperor. Where is Sangong worth using such rites and music? ! Only the son of heaven, Lu Jun, is qualified to pay homage to Mount Tai. You Jikangzi actually went to pay homage to Mount Tai. Confucius asked Ran Qiu to stop this obscene behavior, but it was useless. He had to "alas" and said that Mount Tai would not accept such an indecent sacrifice. [13] The State of Qi was the birthplace of the "feudal conquering rites and music" in the Spring and Autumn Period. Guan Zhong's political strategy and practical behavior of assisting Qi Huangong to achieve hegemony itself reflect the destructive factors of the old order and are of rebellious significance to the old "ritual" order. This is naturally not a reasonable behavior for Confucius, whose responsibility is to restore Zhou's "rites". When someone asks, "Is Guan Zhong a courtesy? "Confucius bluntly expressed his disgust at Guan Zhong's indecent behavior:" The monarch blocked the door, so did the family. The monarch is the goodness of the two monarchs, and there are objections, as well as those of Guan Jia. Know the ceremony when you are in charge, but don't know the ceremony? " [14] According to Zhou Li, only the monarch is qualified to stand on the wall when the door is erected, and a table can be set up in the class for rewarding and returning to the glass, but Guan Zhong did this. This kind of illegal behavior of managing promotion is completely non-ritual. If Guan Zhong is polite, who else is not? Rites of Zhou have the nature of fundamental law. Zhou Li was the fundamental code of conduct for maintaining the order of the ruling class at that time, and its basic point was the order of respect and inferiority. In the Spring and Autumn Period, Zhou's "ceremony" status began to shake. In order to expand their territory and power, the governors did not hesitate to violate the provisions of the Book of Rites, especially Qi Huangong, who was the first of the "five tyrants in the Spring and Autumn Period", in which Guan Zhong played a very key role. Confucius advocated the leading role of rites, praised the perfection of Zhou rites, and said, "The second generation of Zhou masters is depressed! "I'm Zhou's." ⒂ Because of this, attack on all sides against violating etiquette. This is enough to reflect the true mentality of Confucius, that is, the nostalgic mentality of maintaining the old order.
Traditionally, it is generally believed that Confucius' "benevolence" mainly involves his ethical thoughts and is the crystallization of pursuing ethical goals. When Confucius understood "benevolence" as "lover", it seemed to show a kind of morality, and "benevolence" was indeed the criterion for dealing with the relationship between relatives and strangers and between people. However, as a social and political relationship, the objects it deals with have something in common with ethics. Confucius' "benevolence" has its social and political nature, which embodies the interpersonal relationship in a social system. This can be seen from Confucius' positive evaluation of Guan Zhong.
Lutz said:' Huan Gong killed Gong Zijiu, and he was suddenly summoned to die, but Guan Zhong didn't die'. Say, "Are you unfriendly?" Confucius said:' Duke Huan unites the strength of the nine kings, and takes the strength of the clock instead of the personnel carrier! That's it! As kind as it is! "Has displayed Gong Zijiu is childe small white later Qi Huangong's younger brother. Gong Zijiu and Xiao Bai are Qi Xianggong's younger brothers. Duke Xiang had no choice, Sun was ignorant, so he killed Duke Xiang and stood on his own feet, and Qi was in chaos. Bao and Guan Zhong have had a good relationship since childhood. Baozi has always been very good to Guan Zhong, and Guan Zhong has worked for Gong Zijiu. Before the Qi rebellion, he foresaw that Qi would be in chaos and sent Feng's son out to meet him. Guan Zhong and Zhao suddenly presented themselves to the palace for a long time to report to Lu. Qi people killed Sun Ignorant, Lu Faqi, and Gong Zijiu. Xiaobai entered the state of Qi from Ju 'an first, and became a monarch on his own. So Qi cut Lu, forced Lu to kill Miyako for a long time, and summoned him to commit suicide out of loyalty to the second master. Guan Zhong was recommended by Bao, and Huan Gong used it as a photograph. According to Lutz's understanding, Guan Zhong's betrayal may not have reached the realm of "benevolence". Confucius believed that Qi Huangong made more alliances with vassals without military vehicles because of Guan Zhong's "benevolence".
Another student of Confucius, Zi Gong, also found it difficult to understand Guan Zhong's behavior, so he asked questions again. Zi Gong said, "Guan Zhong is not kind. Duke Huan killed Miyako for a long time, but he didn't die, and he fell in love with him. " In Zi Gong's view, Qi Huangong killed Zi Gong Jiu, and Guan Zhong not only failed to die for his master, but also appeared Qi Huangong. How can this behavior of opposing the Lord and seeking glory be counted as "benevolence"? Confucius said, "Guan Zhong is a public, a tyrant and conquers the world. As for the people, he gave them this gift. Wei Guanzhong, I was left behind. If a man and a woman forgive him, they will cross the ditch unconsciously. " ⒄ Confucius' evaluation of Guan Zhong contains rich ideological background. First, "benevolence" is embodied in benefiting the world. Guan Zhong assisted Qi Huangong, making him dominate the governors and rectify the world. People are still enjoying his gifts today. Without Guan Zhong, people would have been reduced to Yi Di. Guan Zhong's behavior is beneficial to the society and people, which just integrates the idea of "benevolence is love" advocated by Confucius. Second, there are strict boundaries between politicians and ordinary people in evaluation criteria. To evaluate Guan Zhong, naturally, we can't stick to the petty virtues like ordinary people. Weakening will require him to hang himself in the ditch and ignore it. Although Guan Zhong was immoral, his foreign service eliminated the pain and even dedication of the people in troubled times, which was much greater than those who closed the virtue and sanctification in the field of individual life and mind. This is the basis of Confucius' positive evaluation of Guan Zhong.
What is the ideological context and essence of Confucius' contradictory evaluation of Guan Zhong?
First of all, Confucius' evaluation of Guan Zhong is from the perspective of "foreign king"
Starting from primitive Confucianism and Confucian classics in Han Dynasty, Neo-Confucianism in Song and Ming Dynasties and later Neo-Confucianism advocated "opening to the saints and kings". It is believed that the inner sage is the noumenon of the outer king, the outer king is the development of the inner sage, and the outer king is opened by the inner sage. This understanding points to the long-term stagnation of Confucianism in the narrow field of personal life, not in the political field, thus narrowing the political and social functions of Confucianism and branding Confucianism with the historical irony of "brainwashing all day long and reporting to the monarch when something happens". Compared with Confucius, this understanding of Confucianism has undergone great variation. According to Confucius, Guan Zhong is not an "inner saint". Guan Zhong is small, frugal and doesn't know manners. Guan Zhong worked for the new master after the death of the old master, who was the younger brother of the old master. This is disloyal and immoral. According to the Confucian standard of mind and nature explained by later generations, Guan Zhong is an unforgivable villain who "doesn't know the way of sage university" and "can't go back to Xiu De and become a heresy". But this did not become the main basis and standard for Confucius to evaluate Guan Zhong. Although Confucius criticized Guan Zhong's vulgarity and frugality, he spoke highly of Guan Zhong's benevolence. Guan Zhong helped Qi Huangong to solve the contradiction between governors by peaceful means, so that the people would not suffer from the war. At the same time, it concentrated the strength of the Central Plains countries, resisted the invasion of the northern minorities, and saved the people from becoming barbarians and conquered, which undoubtedly brought great benefits to the ordinary people at that time. This can be described as "the beauty of benevolence is benevolence in the world." In response to Confucius' evaluation of Guan Zhong, Kang Youwei once explained: "Sages value merit over morality, and those who can save the world must be light." In fact, this concept of Confucius is also revealed in the evaluation of other political figures. In the Spring and Autumn Annals, Confucius commented on Qi Huangong. Qi Huangong committed adultery with seven aunts and sisters, but Confucius still forbade Qi Huangong to be chaste. As far as personal morality is concerned, Qi Huangong has no virtue, but as far as political achievements are concerned, his achievements are commendable. Here, Confucius' ideological interest is not only "the inner sage is open to the outer king", but "the outer king replaces the inner sage".
Secondly, Confucius' evaluation of Guan Zhong embodies the idea that "benevolence" is the mainstay and "ceremony" is the supplement.
In the past, people always thought that the core of Confucius thought was "ceremony". For example, Mr. Cai Shangsi thinks that "benevolence is the most respected morality of Confucius, because benevolence is the means to achieve ceremony, and ceremony is the purpose that benevolence wants to achieve." (2 1) At that time, in the turbulent society, Confucius emphasized the function of rites and the restoration of "rites of the week", and severely criticized indecent people and things. Judging from Confucius' evaluation of Guan Zhong, the status of courtesy is lower than benevolence. Guan Zhong also had the behavior of "courtesy", and Confucius was certainly not satisfied. However, starting from "benevolence", Confucius highly praised Guan Zhong. From this, we can get a glimpse of Confucius' "Fu Li", although it has the significance of "following Zhou", but it is basically the pursuit of restoring social order. Confucius believes that it is "the benevolence of the world" to benefit the people by rationalizing social order. Rites, in the end, serve benevolence, and such benevolence will be transformed into the true meaning of "foreign king" and the basis of service. Benevolence concealed Confucius' social construction requirements and political ideals. From the belief angle of "courtesy" and "benevolence". Confucius basically held a positive tone for Guan Zhong's overall evaluation.
Thirdly, judging from Confucius' evaluation of Guan Zhong, it also embodies the idea of "political society", that is, the idea of naming it after the existence of political ability
This kind of thought hides the diversity of the evaluation criteria of "benevolence". For an ordinary person, his benevolence is mostly reflected in the moral sense when dealing with interpersonal communication. It is easy to make a person harmony with the way of practice from the heart. But as a politician, it is a pity that he is not good at virtue, but if he can push his personal interests to others and deceive the people, his benevolence can be tested. It is extremely reasonable for Confucius to separate personal morality from political achievements and regard political achievements as the fundamental criterion for evaluating politicians. Especially in the Spring and Autumn Period, it was an eventful autumn. At this time, people can live in a stable social order through the vertical and horizontal cooperation of politicians, which in itself is "benevolence." Therefore, the political achievements of politicians in troubled times are far more significant than personal achievements. As far as the relationship between individual mind and political practice is concerned, people with virtue can do bad politics, while people without virtue can do good politics. From Confucius' evaluation of Guan Zhong, we can see that Confucius is not a dull and pedantic bookworm. But a thinker who can put forward different evaluation criteria according to social reality and the characteristics of different levels of disciplines, and has the right to change his own thinking and dialectical consciousness.