"Li Yun" Ideal Research Community

The deal of great harmony has three meanings. One refers to the "society of greatharmony" of "the world for all" in the article of LiYun in a narrow sense.When using it,the article has given the special intention with the quation marks. Another is theConfucian ideal of great harmony, which includes the great harmony ideal of "theworld for all", the well-off ideal of "the world for the home"and the dashun ideal of"connecting and moving without harming". When using it, the article expresses it as"the LiYun society ideal" or "the Confucian ideal of great harmony". In a broadersense, it refers to all kinds of society ideals of different schools and periods, such asthe Mohist great harmony ideal, Kang Youwei’s great harmony ideal and so on.Each faction has the social ideal. From the basic spirit and principles, they have astrong consensus. And the description of Confucian for the social ideal undoubtedly isthe most comprehensive and accurate and its effect is the most far-reaching. Thearticle of LiJi LiYun has three social ideals: the "great harmony","well-off" and"dashun". The ideal of "great harmony" is the Confucian highest political ideal, the"Well-off" is the real political ideal and it is the secondary stage of the ideal of "greatharmony", to the "great harmony" only by the "well off". At the end of the article, the"dashun" ecological ideal is then the "well-off", and it is an important supplement ofthe "great harmony" and "well-off". The three forms the indivisible whole. We calls itthe Confucian ideal of great harmony.The ideal of LiYun "great harmony" depicts a beautiful picture of interpersonalharmony. The ideal of great harmony is not just a product of the imagination, and itsformation has its historical origin, theoretical origin and social basis. To praise Folkheroes and three sovereigns in the fairy tales become the historical source of creatingideal society. In the "five classics", the thought of "leaderless, good luck" in the Bookof Changes, the thought of "kyushu" in the Book of History, and the "paradise" in theBook of Songs become the theoretical source of drawing picture scroll. In the Springand Autumn and the Warring States Periods, the situation of "worship music collapse"and the Qin’s ll to death which has "no moral and righteousness" both become thesocial basis of planning the new millennium. The prominent characteristics of theideal of "great harmony" show the social system of "the world for all", themanagement system of" to choose the able and virtuous men" and the interpersonalrelationship of "to honor promises". The ideal of great harmony has learned someideas fromTaoism, Mohism and so on, and they also have their own characteristics.The Mohist School represented by mo-tzu actually longs for a of a centralizedmonarchy society of "universal love","elevating the worthy" and "conforming tosuperiors". Taoist lao-tzu expresses it as the "XiaoGuoGuaMin", and chuang-tzu theredescribes it as the "Word of Perfect Virtue". In fact, they both look forward to a moralsociety of inner freedom, spiritual transcendence and simple folk;The ideal of LiYun "well-off" is closer to reality than the ideal of "great harmony"of "the world for all" and it is the secondary stage of the ideal of "great harmony". Itsoutstanding characteristic is the social system of "the world for the home", embodiedin the power distribution system of hereditary and patriarchal clan, and themanagement system of "the etiquette for the discipline". In short, the well-off society is on the basis of the statue of king, appointment of the sage and people-orientedthought. To save the thuggish world of "the ritual conquest from the princes",Confucius restores the western zhou’s system of rites and music. At the same time, ashe has realized Chou Li’s limitations and deficiencies. So he puts forward to "theprofit and loss"and transformation; Starting from the theory of goodness, Menciusthinks the four cardinal virtues "humanity, justice, propriety and wisdom" is inherentin the "four hearts", and pulls the "ritual" pull in the view of "virtue"; In order tofurther demonstrate the legal status of the "ritual", Xunzi has found a metaphysicalbasis the "heaven", and the LiYun article also has the same thought. The "ritual" isethical standards used to distinguish high and low, rich and poor, young and old and ithas gradation and order. The "ritual", together with the main categories "benevolence","law" and "poem and music", constitutes the reed civilization system. The nature ofchanges has taken place in choosing the able, compared with the great harmonysociety. And it is on the principle of "close and respect". Xunzi explicitly advocates"to choose the able and virtuous men", breaks the blue blood and denies the feudalhierarchy. The rulers of the early western zhou dynasty absorbs the lessons from thedemise of the shang dynasty and makes a political choice of "respecting the heavenand protecting the people". It mainly contains enriching the people and teaching thepeople virtue. And this is Confucian famous idea of "teaching after enriching".The ideal of LiYun "Dashun" is Confucianism comprehensive expression of theideal ecological society, the overall concept of "nature and humanity" and moralvalues of "to be benevolent love" make up its ideological basis and theoretical origin.And it is concretely expressed as the ecological ethics of"to love the mountains andthe sea", the ecological protection concept of "to love all the people and animals", theecological consumption of "practice thrift" and the ecological management view of"saint king system". Through Han Confucianism Dong Zhongshu, to SongConfucianism Zhou Dunyi, Zhang Zai and Cheng Zhu, the "dashun" ideal obtains thetraditional undertaking and new development.Of the LiYun social ideals, especially as one of hundreds of various schools, the"great harmony" rises above, settles a statue and become a poetic master piecethrough the ages. It has a profound impact on the platforms that the ancient peasantrevolts have raised and the ideal blueprints that the previous dynasties thinkers andpoliticians have builded, and it also has the important significance to today’s "ChineseDream"."Chinese Dream" is the the latest discourse expression of the ideal of LiYun"great harmony" in China today. It has the inherent continuity in"the world for all","people-oriented","integrity","choosing the able","comity","dutiful-kind"consciousness with the idea of "great harmony", etc. And they also have essentialdifferences in the era background and realization routes, etc. We believe that after theconcepts of "people-oriented","benevolence","comity","integrity" and "respect forthe elderly" of the ideal of LiYun "great harmony" would be transformed and modified,it could become the important thought resources of achieving the "Chinese dream".