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211-511 yuan for a week's work

Recruitment conditions: gender: male or female, regardless of age and health

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temporary winter vacation and summer vacation can be arranged for long-term effectiveness

v ? x:976 ? 111 ? 985

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. Another explanation weakens the malice of the purpose of the behavior, and understands "bustle" as stealing and picking up things by the roadside. Liu Baonan quoted Huainan Annotation in The Analects of Justice, which is the explanation of "bustle", and Zhu Xi also holds this explanation. As a representative of contemporary scholars who maintain the legitimacy of "concealing relatives", Guo Qiyong also supports the explanation of stealing. Perhaps in the eyes of scholars, the determination of the malice of the purpose of behavior can affect the final evaluation of the idea of "hiding relatives" to a certain extent.

(2) straightness: Three understandings about the basis of the actor

In the dialogue between Confucius and Ye Gong in The Analects of Confucius, there are two straightness involved. The former is the straightness of the "straight bow" who praised Ye Gong and reported his father. The latter is the "straightness" of the "straightness" in Confucius' mind. The former understanding of "straightness" is relatively simple, and its meaning is basically a description of behavior facts, so we can take it as a person's name code or call it a straightforward person. The key to the problem lies in the understanding of the latter "straightness", that is, the meaning of the real "straightness" in Confucius' mind. Summarizing the discussions of ancient and modern scholars, it can be summarized into the following three explanations:

1. Emotion theory. In ancient times, the representative figure of this explanation was Zhu Xi. According to his neo-Confucianism, he linked the love between father and son with justice, and thought that as long as it came from the true feelings for the father, the children's behavior would not be unreasonable. "Therefore, it is not straight, but straight in it." Among modern and contemporary scholars, there are also many supporters of the theory of emotion, and the representative figures are Feng Youlan and Li Zehou. Feng Youlan understands "straightness" as the internal and external unity and consistency of people's true feelings (inside) and external behaviors (outside). In the incident of "his father was angry with the sheep", the son didn't want his father to be humiliated because of the exposure of "angry with the sheep", which came from people's true feelings. The so-called "straightforwardness is called from the middle, and contentment is called". Li Zehou distinguished the ancient and modern understanding of the meaning of "straightness". He emphasized that "straightness" in Confucius' mind is not social justice and legal fairness as we understand it today, but emotional simplicity and authenticity. We can admit the rationality of the theory of emotion, but we can't deny its defects: the real emotion of the actor, as his motivation, does not necessarily lead to good results, which is needless to say. In order to properly and satisfactorily solve the incident of "his father is too busy with sheep", it is far from enough to rely solely on the authenticity of emotions.

2. theory of reason-separation. This explanation can be found in the remark of Fan Ning, a scholar in the Eastern Jin Dynasty: "The husband is so-called straight, so as not to lose his way. If the father and son don't keep secrets from each other, it will hurt the teaching and break the righteousness, and it will be unfilial. How can it be true? Therefore, mutual concealment can be described as straight. " As a theoretical explanation, it was put forward by Lao Si Guang, who believed that the theory of reason-separation attributed the basis of everyone's code of conduct to their status and position. The standard to judge whether a person is "straight" is to see whether he is doing his duty. As far as a son is concerned, he should not treat his father like a passerby. For passers-by, it seems blameless to report a "busy sheep", but as a son, it is unreasonable to report his father. The theory of reason-separation also has its merits, but like the theory of emotion, it still doesn't give a concrete method to achieve good results. Moreover, if the boundary between reason and division is drawn too much for human behavior, the theory of reason and division will also fall into contradiction. Because everyone's identity is not single, of course, as children, we have children's reasons-points, but at the same time, as social citizens, we also have reasons-points to be fulfilled. How to deal with the conflict between different reasons-points seems to require a new basis.

3. the theory of emotion-reason integration. This explanation is advocated by some scholars represented by Guo Qiyong. This explanation can be described as the perfection of the theory of emotion: on the one hand, like the theory of emotion, the supporters of the theory of emotional-rational integration insist that people's behavior should follow their true feelings; ? On the other hand, they think that the "straightness" here is not simply the natural expression of emotion, but the "straightness" of emotion and reason, which is the wisdom to distinguish emotion from reason in specific situations and properly handle public-private relations. This explanation seems to be the most appropriate one, but it is still debatable. Their explanation of the integration of emotion and reason in the incident of "his father is busy with sheep" is realized through the specific definition of the situation, that is, on the one hand, it weakens the malice of behavior by claiming that "busy" means stealing, on the other hand, it relaxes the tension between emotion and reason by claiming that "hidden" means inaction rather than concealment and cover-up. This limitation will inevitably affect the universal applicability of the theory of emotional-rational integration. The true "straightness" in Confucius' mind, besides the integration of emotion and reason, should also add the level of "matter", that is, the unity of emotion, reason and matter. And "thing" refers to the specific behavior. From the above three explanations, it seems that we can only see children's negative inaction, and we can only find the answer from the "hidden" understanding about what children should do from the positive side.

(3) Concealment: the way and criterion of behavior

The understanding of "concealment", combined with the discussion of ancient and modern scholars, can be summed up in the following three views: first, the theory of silence, Zheng Xuan's understanding of "concealment" is not to praise parents' faults, which is the negative inaction side of silence. As far as its positive action is concerned, some contemporary scholars advocate that "several remonstrances" should be included in the idea of silence as a way of persuading parents to correct their mistakes. At the same time, "several remonstrances" is an effective way to prevent behavior. In addition to the meaning of euphemistic remonstration, Wang Fuzhi also extended it to the meaning of remonstrating at the slightest sign and preventing the delay. Theoretically speaking, this way can really eliminate the tension between emotion and reason at the source, and avoid the ethical dilemma that really leads to a big mistake and has to face difficult choices. Secondly, the theory of "Ming", which is a new theory put forward by scholars in recent years. In this view, "hidden" is understood as "hidden", the original meaning is an instrument to correct wood bending, and it is extended to correct human behavior. Another scholar put forward a similar theory of subjugation. Once put forward, these two explanations have been questioned by other scholars. Although these two explanations lack strong direct evidence as far as the interpretation of word meaning is concerned, as far as the theory itself is concerned, the specific behavior methods they emphasize are essentially the same as "several remonstrances" Therefore, there is no essential difference between the theory of shackles and the theory of silence, but their emphasis is different.

In addition, the theory of concealment was also an influential statement in ancient times, and Zhu Xi held this view, taking Gu Sou's murder as an example to prove it. This statement was first seen in the Theory of Salt and Iron. However, the influence of concealment theory is far less than that of ancient times, perhaps because in the eyes of contemporary people, the proposition of concealment theory is obviously contrary to social justice. Moreover, from the perspective of maintaining the legitimacy of the thought of "relatives hiding from each other", adopting the view of concealment theory will greatly increase the difficulty of our argument.

(IV) Summary of the above theories

According to the three views on the understanding of "concealment", the other two views except the theory of concealment are actually different views of "several admonitions". It is difficult to provide a practical solution to the realistic tension between social justice and father-son affection, whether it is to prevent the micro-duration beforehand or to gently advise afterwards.

The reason why these two views can't come up with a practical solution is that the theory of silence advocates not to praise parents' faults, which is certainly a solution. However, the essence of this method is a kind of negative inaction, and it is difficult to realize its original intention of protecting parents from harm in the concrete situation: on the one hand, we can imagine that if the owner asks the children of the sheep-hustler about the whereabouts of the sheep, it is difficult for the children to keep silent, and if the children hide their father's behavior from them, this practice itself will no longer be a silent proposition but slide to concealment; On the other hand, if the evidence of the father's "rushing sheep" has been mastered by the government, then the inaction of the children at this time will no longer have practical significance. No matter whether it is the theory of silence or the theory of shackles, it is difficult to provide us with suitable behavior choices for such a situation. Among the above viewpoints, the view that the specific situation of "his father is busy with sheep" can provide positive behavior measures for children is only the theory of concealment. However, the reason why most contemporary scholars do not adopt the theory of concealment has been mentioned above. However, in the author's view, we can't arbitrarily conclude that the proposition of concealment theory is completely contrary to social justice, but should return to the specific historical situation and re-examine the relationship between them.

II. Rationality of the theory of concealment in specific historical situations

(I) Textual research on the sentencing standard of "Angry Sheep"

On the issue of "Angry Sheep", scholars in ancient and modern times often only discuss the word meaning of "Angry Sheep", and are entangled in whether "Angry Sheep" is stealing sheep or maliciously stealing sheep, but seldom pay attention to "Angry Sheep". But in fact, this problem is directly related to our judgment on the rationality of concealment theory. By sorting out and analyzing the existing literature, we can find that the sentencing standard for "snatching sheep" as a criminal act was extremely strict at that time. Take the account of the incident of "His father snatching sheep" in "Lu Chunqiu Dang Shi" as an example:

"Chu has a straight bow, and his father steals sheep, but pays homage to it. If you hold on to it, you will be punished. If you bow straight, please ask for it. Will punish, tell the officials:' Don't you believe that my husband stole the sheep and scorned it? Isn't it filial to be replaced by a father? " King Jing does not punish. Confucius said:' If you are different, you will believe in it. A father is named after him. "Therefore, a straight bow letter is better than no letter.

In Lu's Spring and Autumn Annals, it is recorded that the father's crime is stealing sheep. It can be seen from the text that this kind of behavior would be sentenced to death (punishment) under the criminal system at that time. As evidence, Dong said that in the Seventh National Examination, Liu Xiang's Notes on Mencius was quoted, and the punishment of Chu State at that time was described: "The king of Chu was a thief, but the country did not pick up what was left, and did not go around at night." There are two explanations as to why King Wen of Chu imposed ink punishment on thieves' behavior and Chinese people dare not pick them up. The first explanation is that the sentencing standard of picking them up is the same as that of thieves. The second explanation is that it is difficult to distinguish gleaning from thieves. Just like in the incident of "his father was too busy with sheep", I'm afraid it is not only unclear to our contemporary people, but also difficult for people at that time to find out clearly, so the government adopted a strict standard of suspicion, so "the country does not pick up the remains, and it does not go on the night." In this sense, the real meaning of "busy sheep" has lost the value of discussion. In addition to this example, we can also cite Li Kui, a Legalist of the Warring States Period, in his "Fa Jing": "Great thieves guard their pawns, but if they are serious, they will punish them, and those who peep at the palace will be ruined." Li Kui lived in the early Warring States period, which was not far from the late Spring and Autumn Period where Confucius lived. His remarks also represented the general view of heavy punishment at that time. The chastisement mentioned in it is not only the patent of Wei, but also recorded in Chu. The most famous example is the story of Xi Bian and San Xian and Shi Bi, in which Bian He was chastised twice. From these examples, it can be seen that whether the mystery of the father of the straight bow is solved does not affect our judgment that he is likely to be punished by corporal punishment. As far as the specific punishment for "herding sheep" behavior is concerned, the penalty in the above three examples is the heaviest penalty, followed by the death penalty, followed by the ink penalty. In addition, "Han Feizi" also recorded that "his father was busy with sheep": "Chu had a straight bow, his father stole sheep, but he was an official. Ling Yin said, "Kill it." I think that I am straight to the king and bow to my father, and I am guilty of it. "Here, although the ending of the straight bow is quite different from the ending in Lu Chunqiu, it also reveals similar information, that is, since the reason why the straight bow was killed was" straight to the monarch and succumbed to the father ",the punishment that his father should have suffered for putting him in danger-death penalty. Therefore, there should be no disparity between the punishment that the father of the straight bow should have suffered and the death penalty. To sum up, it is very likely that the punishment suffered by the father of the straight bow is greater than or equal to the punishment, and less than or equal to the death penalty.

(II) Social Justice and the Duty of Filial Piety

In the contemporary society ruled by law, it is obviously impossible for the law to impose the death penalty or corporal punishment on "herding sheep" and cruel corporal punishment such as gouging and ink punishment on "herding sheep". Undoubtedly, such punishment exceeds the due limit of maintaining social justice in today's society. Of course, in order to prove the rationality of the theory of concealment in the specific historical situation, besides proving the cruelty of punishment, we must also clarify whether this cruel punishment was in line with social justice at that time, rather than simply judging it from the perspective of contemporary people.

Take the allusions used by Chu Cai in Zuo Zhuan Xiang Gong Twenty-six Years as an example. Phonon, as an envoy of Cai to Chu, discussed the talent problem between Chu and Jin, another powerful country in the Spring and Autumn Period, with Ling Yin of Chu at that time. Phonon thought that Jin was difficult to compare with Chu in terms of both quantity and quality. But as far as the fact is concerned, a large number of outstanding talents from Chu are being introduced by Jin. Phonon keenly pointed out the crux of this brain drain problem that occurred in the Spring and Autumn Period. The reason why the brain drain in Chu was so serious was that there were too many lewd punishments in Chu. "Today, there are many lewd punishments in Chu, and its doctors fled to the four sides, and they sought for their masters to harm Chu, which is incurable." Prostitution is torture, which includes a lot of carnal nature. Scholar-officials still can't stand the cruel punishment, and the degree of recognition of the common people can be imagined. It is not difficult to imagine that such cruel punishment is not only not recognized by contemporary people, but also difficult for people from all walks of life at that time, so it is difficult to establish the assertion that the theory of concealment is completely contrary to social justice. It is the responsibility of children to protect their parents from torture. As the saying goes, "there are three kinds of filial piety: filial piety respects relatives, followed by humiliation, which can be raised." The story of Ti Ying saving his father in Historical Records is a good example. Ti Ying, in order to rescue his father who was framed and imprisoned, wrote to the then reigning Emperor Wen of the Han Dynasty asking for exemption from his father's corporal punishment. Emperor Wen was moved by Ti Ying's filial piety, and not only pardoned Ti Ying's father, but also abolished corporal punishment.

From the above discussion of the possible torture suffered by the father of a straight bow, we can find that we must not completely criticize the theory of concealment from the perspective of modern people, regardless of the huge differences between ancient and modern punishments, or even completely deny the idea of "relatives hiding". Of course, after all, torture is only an external specific condition, and it is not enough as a necessary condition and fundamental basis to support the rationality of the theory of concealment or even the idea of "relatives hiding each other" Otherwise, once this specific condition is removed, that is, in today's society where the rule of law is becoming more and more perfect, can children prove their father's crimes without scruple? The answer is obviously no. Going back to the incident of "his father fusses over sheep", the reason why Confucius didn't agree with the practice of straight bowing was not entirely because his father was finally pardoned from torture, but