Week 7, Part I: Common Ethical Values on Governing in the Times of Xia and Shang
After teaching the Xia emperor Shun-N 32b-33 how cultivating himself in virtue will benefit the state, on N p.33b, Kao Yao tells him to not give governing position to “depraved, plotting, or the unfit”, because it disrupts the “Affairs of Heaven". Later, SQ writes that Ch’eng T’ang sets up a similar moral code for ruling the Yin (Shang) dynasty. On 44b he invokes Kao Yao and Yu as models. On 45t he requires the feudal lords and assembled chiefs to “strive to follow the words of the former kings”, warning that he “doesn’t follow the Way” will receive no high positions. On 44b T’ang warns them that “if you do not do good deeds for people and are not diligent in your tasks, I am going to heavily punish you.” On 42m, T’ang points to the importance that the feudal lords work for the benefit of the people, saying that by observing the common people one can see if the country is well regulated (the feudal lords did a good job). On 43m, T’ang shows wisdom when seeing someone setting bird traps on all 4 sides of a field, “he took the nets away from 3 sides” to not “exhaust them”. Prominent later Yin (Shang) emperors upheld similar values. On 46m, emperor T’ai-wu is taught by Yi-chi that ‘a portent cannot overpower virtue”, and that the way to overcome deficiencies in his government is to cultivate his virtue. On 47m-b emperor P’an-keng’s government prospered because he exerted himself following T’ang’s virtuous” ways. At 48m, Yin emperor Wu-ting is taught by Tsu-chi that if worried about a portent, he needs first to improve his government because Heaven’s measure is righteousness.
The surprising conclusion that follows these passages is that not only the author SQ holds on to a coherent set of moral values (as I indicated in previous assignments), but he seems to also reveal a consistent adherence to similar ethical values among notable rulers of past dynasties (here Xia and Shang) which brought prosperity to their states and the people.
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