Keywords: Confucianism; Report; Review; Righteous Discussion

Author Introduction: Jo Feifei, a professor from Henan University of Law, and a Ph.D. in Law

The long-standing source of Chinese civilization. As a pre-reading poems, we cannot forget or neglect the main information our ancestors conveyed to us. Some information is so important that if you are negligent, it is difficult to truly understand the true meaning of the past and to cultivate the peace. As future generations, we will also fall into the foundation of establishing quality and to act correctly. The Confucian theory of “good and evil reporting” is the main component of this information. The academic community’s discussion on “good news response” has been more profound [1], but the traditional Confucian news response theory still lacks systematic summary and type planning, and the relevant research and discussion are limited to the fields of history, civilization, and society. There are also scholars in the legal community who have conducted a valuable discussion on this problem [2], but they have discussed “good news” and the three schools of Confucianism and Taoism together, and they have not been able to discuss the Confucian work that focuses on China’s traditional civilization.Explore. Moreover, the majority of legal scholars are concerned about the relationship between ghost reports and national justice [3], and have not yet discussed the Confucian “good crime reports” by themselves. In view of the special meaning of Confucianism’s theory of “good evil” in traditional Chinese governance, this article does not care about the rudeness, and tries to summarize several types of Confucianism’s theory of response, and to highlight its legal essence and legal order and effectiveness from the perspective of legal science.

1. Theoretical denomination of Confucianism’s “good and evil reporting” discussion

Confucianism always took the initiative to report response points from beginning to end. As early as the age of age, there was a clear expression of good and evil reporting thinking. “Heavenly pride and virtue” 4; God will bless people with virtue. “God is blessed and benevolent and benevolent” [5]; God gives blessings to be kind, and will be surrendered to evil people for unkind people. Later, Xunzi also discovered that “Heaven shall report blessings to good people, and heaven shall report blessings to bad people” [6]. According to the examination, the concept of “report” first appeared in “Hanshu·Criminal Law Journal” [7]. Its content is “The leader of Yi Lu, Zi Shun has a country, and the Shang and Zhou dynasties… The disciples of Sun Wukong and Shangbai were killed in front of the front, while their achievements were destroyed in the back. Their responses were all achieved by each category, and the way was the same.” It can be seen that the confidentiality of the relationship between traditional Chinese legal system and social order. “Those who have virtue must have yang reports” [8]; the reason why Confucian pioneers have no doubts about “good and evil reports” is because they discovered that this is the law of human beings, and this law has been verified throughout history. Based on the research by later generations, this article summarizes the Confucian “good evil reports” into several theoretical subjects, including “report and self”, “school reports”, “good evils to be dependent on expenses”, and “heavenly voids to be dependent on good evils”.

(I) “Report and yourself” says

The theory believes that a person’s good deeds will bring blessings to himself, and evil deeds will bring disaster to himself. “But God does not always do good deeds, and he will bring disasters to others.” [9]; the reason why good deeds and bad deeds are related to cause and effect is because of “God”. At the age of his age, the son of the son of the son of the deceased Duke Huan made his own king; in order to stabilize his position, the son of the son of the state “seek to be with the marquis of the marquis” in the outside world, “to be friendly with the people of the people” in the country, and to cooperate with other marquis to launch a war against the ranks of the country. At that time, Lu Guomao Zhong believed that the state called for “no one to stop the troops and no one to be patient”. Such “unswering virtue” would not be exempted from punishment. Openly, when he was later sent to Chen Guo, “the right priest Chou killed Zhou Yu Pu” [10]. “Wei Yaocao” is an example of good deeds. When Wu Zi was sick, he ordered his son Wei Yan to treat his concubine well; but when he was critically ill, he ordered the concubine to be buried with him. When Wu Zi passed away, Wei Zun’s father married his father to take a concubine. Later, when he fought against the Qin army, Wei saw an old man who defeated Qin Gui, so he captured Qin Gui alive. That night, Wei Meng dreamed of the old man and said: I am the father of the woman you married to, “I will use my ancestors’ life to govern, and I will report it” [11]. In other words, Wei Yan was kind to the concubine and obtained the help of God on the battlefield and made military achievements.

(II) “Subsidiary Report” said

This theory believes that the goodness of ancestors will have an impact on the fate of descendants of the sons. “If a sage has a bright virtue, if he does not live in the world, there will be a master after him”; Confucius was regarded as a ” master” by the times, and Meng Xizi, a major official in Lu Guo, believed that Confucius was the result of his ancestors’ blessings. [12] Bingji, a native of Han Dynasty, “was deeply fond of others and did not attack good”, and “had good deeds but never spoke”. When Emperor Xuan of Han wanted to add his title, Bingji was very ill. The prince’s grand tutor Xiahou Xie said to Emperor Xuan: “This is not dead; if you have virtue, you must treat your joy and your son. Now Ji has not received any report and is seriously ill, which is not his death.” Later, Bingji was cured openly. [13] Fan Zhongyan, a famous minister in the Song Dynasty, believed that the reason why he became a politician was because “became a hundred years since his ancestors, he has been virtuous for more than a hundred years” [14]. Doing bad things will also affect the fate of Zishen. The great minister of the country once refused to order the emperor and did not recall his son, and he should have heard the sound of the voice. After the Duke ascended the throne, he killed the fox and died suddenly. The big man Bu Yan was dissatisfied: “Isn’t it difficult to kill others without understanding, but kill others for success? People don’t see virtue, but killing is just a matter of news. What is the consequence of the future?” [15] He believed that he would be innocent and would be reported by “no descendants”. “No future”, to those who came at that time, was a very serious punishment given by God. Confucius believed in the destiny of heaven and believed that burial was a sin and evil system. Even if the real person was not eliminated, burying with human figurines was still a sin. He cursed, “Will there be no descendants of the culprit?” [16] Su Shu of the Song Dynasty said: “The good evil is reported to Zi and Yu, and his determination has been long. I have examined what I see and what I say, and it must be reviewed.” [17] Some of God’s