| Summary: | 碩士 === 臺北市立師範學院 === 社會科教育研究所 === 92 === The Political Though of Jeng Cheng Kung
Abstract
Tsai Guei-Mei
The purpose of the thesis is to research the national hero Jeng Cheng Kung, who had deep-rooted historical origins with Taiwan, and to analyze his political thought from his political/military actions so as to interpret the reasons why he was loyal to the Ming Dynasty and he is worshipped in Taiwanese folk religion to date.
The thesis is divided into six chapters. Chapter one is “Introduction.” In this chapter, the research motivation, purpose, and methods are illustrated respectively; the frame of the research is tabulated; the research scope and limits are explained; some documents are put forth in order to discuss the critiques toward Jeng Cheng Kung.
Chapter two is “The Political Thoughts of the Scholars in the Pre-Qin Period and the Late Ming Dynasty.” In the chapter, the meaning of the political thought is expounded first, and then the political theories of the Confucianism, Mohism, Taoism, and Legalism in the Pre-Qin Period are introduced; lastly, the political thoughts of Huang Zongxi, Gu Yanwu, and Wang Fuzhi, Jeng Cheng Kung’s contemporary scholars, in Late Ming Dynasty and Early Qing Dynasty so as to know which political theory had more influence on Jeng Cheng Kung’s political thought.
Chapter three is “ Jeng Cheng Kung’s Background of Political Thought.” The political chaos in the Ming Dynasty is first mentioned in order to dissect the reasons why people in the Late Ming Dynasty were so much plagued by both domestic trouble and foreign aggression and to understand Jeng Cheng Kung’s background. Second, Jeng Cheng Kung’s family background and upbringing are presented. When his ancestors moved to Nanan, they did not had eminent background. However, Jeng Cheng Kung’s great-grandfather’s cemetery plot was later considered a good fortune place, so Jeng’s father therefore obtained wealth and social position. When Jeng Cheng Kung was born in Japan, many strange phenomena occurred. The relationships between his mystic birth and his behavior in his life are also discussed. Last, the important characters, who had great influence on Jeng Cheng Kung, including his father Cheng Chi-lung, his teacher Qian Qianyi, Prince Tang, who granted Jeng Cheng Kung the royal surname “Zhu,” and the given name “Cheng Kung,” and the Emperor Yongli, who granted Jeng Cheng Kung several times， are introduced in an attempt to understand the origin of Jeng Cheng Kung’s political thought.
Chapter four is “ Jeng Cheng Kung’s Political Actions.” In the chapter, the military and political institutions, the domestic and foreign policies are introduced in an attempt to probe into Jeng Cheng Kung’s leadership, the ability to map out or devise strategy, each political action and view. The military institution of the “overthrow the Qing and restore the Ming” army is brought in from the distinguishing characteristics of the military organization, the equipment of the armed forces, the categories of the weapons, and the tactics. The political institution is divided into the discourses of the governmental authorities and the local authorities. The interior policies are argued into seven parts, including domestic affairs, household administration, land policies, civil service system, criminal policies, financial policies and aboriginal policies. The exterior policies are conferred by two topics, including the diplomacy and the international trade.
Chapter five is “The Analysis of Jeng Cheng Kung’s Political Thought.” In the chapter, Jeng Cheng Kung’s political thought are proposed and divided into six parts. First, his keen monarch-subject ethics are discussed by his loyalty to the Ming Dynasty, strict observance of the system, manners to his emperor and subjects, and emphasis on the ethics between superiors and subordinates. Second, Jeng Cheng Kung’s handsome grants made his subjects glad to obey orders; plus, he ran the country, military and family so strictly that he would rather sacrifice his family for justice. Jeng Cheng Kung was scrupulous in separating public from private interests. These demonstrated Jeng Cheng Kung’s actions of being strict and fair in meting out rewards and punishment. Third, Jeng Cheng Kung’s lenient heart of loving people and treasuring things are shown by his harsh command of not disturbing commoners, valuing material resources, and being considerate of the commoners’ living conditions. Fourth, his person-of—the-virtue political thought of “employing people only by talent” is exerted by his emphasis on the culture, training and recommendation for a post of the talents so as to smoothly carry out the policy. Fifth, his all-time highlighting on subduing his enemies and employing talents by virtue shows Jeng Cheng Kung’s stress of the values of “employing people by virtue.” Last, his firm will of “overthrowing the Qing and restoring the Ming” and not submitting himself to the rule of different races explains his intense national thought of the difference of Chinese and foreign people.
Chapter six is “Conclusion.” In the chapter, the review of Jeng Cheng Kung’s political actions and the content of his political thought are reiterated, and then the explanation of these political thoughts influenced by a certain theory is concluded. Jeng Cheng Kung’s political thought was much more influenced by the Confucianism because what he learned was the Confucianism. The thoughts of the scholars of the Late Ming Dynasty were the same by coincidence with Jeng Cheng Kung’s. Therefore, it is obvious to see that much of Jeng Cheng Kung’s thought and concept tended to be developed by the current situations. The proverb “A hero is nothing
but a product of his time” has its truth.
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