Confucian requirements for the emperor: ruling the country by virtue-respecting heaven, ancestors (filial piety), being diligent and loving the people.
The emperor is a theoretically assumed "Great Sage, Great Sage", and he should abide by the way of the emperor. "Spring and Autumn Annals" praised him in one sentence and was awarded by Zhou Hua. A word is not worth an axe.
Be a saint inside and a king outside, be sincere-oriented, cultivate one's morality, put one's family in order, and rule the country and level the world.
Moral education for the people, making it the mainstream values;
For example, advocating "filial piety" essentially gives the patriarchy great authority, thus achieving a certain purpose of autonomy.
For example, advocating "loyalty" is deeply rooted in the hearts of the people, so that officials cannot shake the authority of imperial power.
It can be said that transforming people with thoughts and achieving ideological autocracy is something that Confucianism is more helpful to imperial power than Legalism. It can be said that Confucianism is outside the law.
(1) If the first game pays the price, rights do not represent prestige, but prestige must have rights. When Liu Bangkai became the white emperor, he had no right. The generals and ministers drank together to win credit. When they got drunk, they shouted and drew their swords and cut pillars, which made Liu Bang very embarrassed. He thinks it's really indecent. The minister's uncle and grandson understood Liu Bang's thoughts and went to Shandong to find more than 30 Confucian scholars as teachers to teach ministers and generals to salute. When Chang 'an Palace was completed, a formal ceremony was held, guards were set up to stand guard with flags, and officials of civil and military affairs were arranged on both sides according to their positions. The emperor sat on the chariot and the ministers respectfully bowed and worshipped. The solemn atmosphere frightened everyone, and no one dared to shout disrespectfully at the party. Liu bang was very happy and said, "I didn't know the dignity of being an emperor until today." Why? It's because of the imposing manner and vigilance that people are full of energy and their hearts are pounding. This is the role of Wei.
(2) In the early years of the Eastern Han Dynasty, Feng Yi's governance of Guanzhong was very effective. Some people were jealous of him and reported to Liu Xiu, "Feng Yi has great authority and the people love him. Now call him' Xianyang King'. " Liu Xiu didn't believe this at all, but he didn't stop there. Instead, he forwarded the report to Feng Yi. Feng Yi was so frightened that he quickly wrote a letter to defend himself. Liu Xiu comforted him and said, "The general has made great contributions to the country. Speaking of which, I am the monarch and you are the minister. Actually, I'm like a father and son. If you have any doubts, you don't have to worry at all. "
This method works quite well.
(3) When gaining the trust of Emperor Hanzhao, Liu Dan, the prince of Yan, and Shangguan Jie, the minister, were very jealous of Huo Guang, the general of Sima. They colluded and wrote a letter to the emperor in the name of the prince, saying that when Huo Guang left the capital, the officers treated him with the etiquette of treating the emperor; He also mobilized officers without authorization and indulged himself with exclusive power, which shows that he has a bad heart. The letter was delayed after it was sent to the emperor.
Later, Huo Guang himself heard about it. Come back from vacation, stay in the painting and calligraphy room, and dare not go to the temple to pay homage to the emperor. The emperor asked, "Where is the general?" Shangguan Jie said: "Because someone told on him, he was afraid to go to the temple." The emperor immediately summoned Huo Guang, and Huo Guang took off his jobs and kowtowed and repented. The emperor said, "General, please put on your hat. I know that the contents of the book are false and the general is innocent. " Huo Guang asked, "How did your Majesty know?" The emperor said, "The general has been transferred for less than 10 days. The prince is far from here. How do you know? " At that time, Emperor Zhao was only 14 years old. When he said this, the ministers of the DPRK were very surprised and admired, and Shangguan Liang, who wrote a letter, was scared and fled. This is trust from top to bottom. There is a saying in the Forbidden City that "those who doubt don't need it, and those who use it don't doubt it."
(4) Han Fei's theory of "law, technique and potential" discusses Han Fei's so-called "potential", that is, political power; The so-called "law" refers to the laws and regulations that represent the will and interests of the emerging landlord class; The so-called "skill" refers to the methods and means of appointment, dismissal, assessment, reward and punishment of officials at all levels. Han Fei believes that if the emperor does not have a set of effective and reasonable means and methods to appoint, remove, evaluate and reward officials, he will not be able to identify traitors and villains, or even eradicate good officials. Law, technique and potential are indispensable. Han Fei criticized Shen Buhai for talking about his "technique" rather than "law"; Shang Yang's emphasis on "law" rather than "technique" is biased. Han Fei holds that the performer should be an official, be responsible for the truth according to the name, exercise the power of life and death, and assess the ability of the minister. This is a set of political skills that a monarch must master. For Buddhist practitioners, the constitutional order is formed in the government, and the punishment must conform to the public opinion, the reward must be suitable for the statutes, and the traitors should be treated with punishment. The monarch's lack of political means will bring disadvantages to himself; If civil servants don't obey the law, they will disturb the world. Both Buddhism and art are indispensable, and they are both tools in the hands of emperors.
(5) All emperors in China advocated monopolizing power.
A centralized monarchy is not enough to control the princes. The summary made by the Legalists in the General Catalogue of Sikuquanshu, without thick chapters, once vividly revealed the significance of the monarch's control over the princes: the political power is like the monarch's chariots and horses; Authority is like a king's whip; Servants are like kings' horses; Man is like the wheel of a king's carriage. When politics is stable, the horses and chariots will be stable; Authority is formed, as long as the whip car moves; A courtier who obeys his will is a good horse; When people obey orders, the wheels will turn faster. As a monarch, if you can't do this, you will be in danger of overtaking, breaking the whip, galloping and flying in turn. In order to keep the monarch firmly in power and not lose power. Feudal politicians put forward their own ideas. Jiang Taigong once pointed out: As long as the king has "six guards and three rooms", he can make the country prosperous and the people safe. Six guard, benevolence, righteousness, loyalty, faith, courage and resourcefulness. "Agriculture, industry and commerce three rooms. Sixth, keep the implementation, then the king is healthy; Three rooms are complete, and the country will be strong. Many feudal politicians believed that to control his subjects, the king needed a set of powerful political skills to deal with his subjects. 1. Zhou Li put forward eight kinds of authority to control the courtiers: one day, officials will be appointed and knighted to control them with dignity; The next day, I gave it to Li Lu and used it to control his wealth. Reward him for three days, with kindness; On the fourth day, set up chariots and horses for him to control their behavior; On the fifth day, let him survive and develop, and control him with longevity; Deprive them of their rights and wealth on the sixth day and limit him with poverty; Seventh, abolish and recall his official position and control him with punishment; No.8 killed them to punish their crimes. The central idea of this "eight techniques" is to advocate that the monarch should firmly grasp life and death to seize political power.
(6) Pre-Qin Legalists believed that "those who have power are only guarded by the Lord" and that "the right to invade the upper class and the minister to use the skills of the monarch are the foundation of chaotic politics". How many ministers in the past dynasties, "powerful and powerful, are the masters of Gao Zhen", usurped power and seized power, killed ministers at will, and sought to abolish the monarch. Therefore, when the situation permitted, the emperor had to cut the power of Yu.
The emperor used a variety of methods to cut power, and the most extreme even excluded powerful ministers from the meat book. To sum up, it is nothing more than "struggle, separation, separation and control" (four means). The so-called struggle is to secretly compete with powerful ministers and important officials for the hearts of the people by means.
The art of divide and rule also contains these meanings: dividing the power held by powerful ministers and cutting off the "source" of their power.
(7) The so-called rise and fall in the dark, that is, rise and fall in the dark, that is, promotion, but in fact demotion, seizure of property rights, just a virtual title. This is the most common way to subdue a lieutenant under the monarchy. For example, in the Tang Dynasty, Wu Sansi cut the rights of Jing Hui and others by this method. Jing Hui and others are afraid of Wu Sansi's slanderous remarks, and take the examination of foreign minister Cui Ti as an excuse to wait for an opportunity to act. When Cui Ti saw that the emperor was close to Think twice and avoided worshipping Jing Hui, she told Wu Think twice all the conspiracies of Jing Hui and others, which was used for thinking twice and cited as a Chinese book. Wu Sansi hated Jinghui, so later he slandered Wei Hou many times and tried to seize the real power of Jing Hui, and the means he took was to show respect and belittle secretly. Wu Sansi said to the emperor, "If you don't make Jing Hui king, you can stop your political affairs, but you won't lose your respect outside and seize its sovereignty inside." The emperor thought it was right. Now, Jing Hui is the king of Pingyang, the king of Fuyang, and Zhang Kampuchea is the king of Hanyang and the king of Wan.
(8) The so-called "attracting the tiger out of the mountain" means that the powerful minister is transferred from the central government and entrusted to the border officials. During the Three Kingdoms period, Cao Shuang mastered the authority of Wei, which attracted the jealousy of Sima. Sima Shi took advantage of some contradictions between Cao Shuang and Wei Zhu, so he sent Cao Shuang to the frontier to be an official with Wei Zhu's imperial edict. Cao Shuang go out, subject to syma. Sima Shi used his power to frame Cao Shuang, causing Cao Shuang to lose his country and family. He wants to be a rich man. Later, Sima Yan deceived Wei Zhu, took power in the ruling and opposition parties, fabricated charges and killed Cao Shuang, clearing the way for future grave robbery.
If you have a conscience, give it to me. Typing makes my fingers cramp.