The people-oriented thought in Zuo Zhuan is mainly reflected in the following aspects. First, the root of monarchical power lies in the people. For example, Zuo Zhuan lamented that in A.D., when Wu attacked Chen, Chen refused to take Wu's side when Wu attacked Chu twelve years ago. "Wu Shi was in Chen, and Dr. Chu was afraid, saying,' He Lv can only use his people to defeat me in a white horse. What's the news of his heir (Fu Cha, the king of Wu)? Confucius said, "If two or three sons are at odds, Wu has no worries. In the past, all the dishes at home were unique, and the banquet was not important. Houses don't worship altars, utensils don't decorate, palaces don't look, boats don't decorate, and clothes are used for money. In China, the weather is unpredictable, and relatives are lonely and tired. In the army, you dare to eat cooked food after it is divided, and you can take whatever tastes like it. Being diligent in sympathizing with its people and sharing pains and interests with them, the people don't stop working, and they know that they didn't die open. It was easy for me to be a doctor before me, so I was defeated. When I heard about Fucha today, I had a terrace and a pond, where a princess and a concubine lived. A day's journey, you will get what you want, and you will follow if you play well; Precious differences are gathering, and watching music is a service; Treat people as enemies and use them every day. My husband has beaten himself first, but can Ann beat me?' "Twelve years ago, Wu attacked Chu and entered its capital. Chu almost perished. At this time, Fu Cha, the king of Wu, seemed to be more powerful than when he sealed Lu, so the doctors of Chu were shocked at the sight of Wu's invasion. This is not unreasonable. But only Zixi saw the deep essence of the problem. He pointed out that the strength of intimate relationship depends entirely on cherishing the strength of the people, so as to obtain the effectiveness of the people; Fu Cha's "power" depends on the abuse of human resources, thus actually preparing the conditions for his own failure. Of course, it is impossible to pose a real threat to Chu. Zixi saw that the rise and fall of a monarch's power depends on the people's hearts, which shows that the real foundation of a monarch lies in the people. Second, the purpose of establishing a monarch is to protect the people. For example, "Zuo Zhuan Wen Gong Thirteen Records": "Wen Gong Department moved. Shi said: "For the benefit of the people, not for the benefit of the monarch." . Yan Zi said, "If it is good for people, it will also be good for the lonely." . It is also beneficial to be born in the people and be the king of trees. Self-benefit, loneliness must be with Yan. "Left and right said,' Life can be long, but what can it do?' Yan Zi said, "Life lies in cultivating people. Death is short and long, and sometimes it is. When the people are profitable, they will move, and that will be the case. "Then move to easy. In May, Zhu Wen died of illness. The gentleman said,' know life is also.' "This passage contains not only Zhu Wengong's thoughts, but also the thoughts expressed by the author of Zuo Zhuan through his comments on Zhu Wengong's thoughts. When divination shows that moving the capital is beneficial to the people and not to the monarch, Yan Wen is recognized as beneficial to the monarch, because he thinks that the purpose of the emperor of heaven is to support the people, and he is not worthy to be a monarch without thinking about benefiting the people; Being able to benefit the people shows that you have the ability and the ability to benefit you. Therefore, he does not oppose Huimin and Huijun, but thinks that Huimin is Huijun. His left and right factions have different views. They think that moving the capital will endanger the monarch's life, but not moving is beneficial to him. They consider the interests of the monarch as an individual, not the interests of his mission as a monarch. So Yan Wengong explained the meaning of life to them. He said, "Born to support the people", and this "life" is the monarch's mission; The short life of an individual is only a matter of time, and it doesn't make much sense. So he resolutely moved. The author of Zuo Zhuan has only two comments on Zhu Wengong: "know life." This means that the monarch knows his mission as a monarch. It can be seen that establishing a monarch for the people was originally an ideological understanding that was circulated at that time. An important feature of this kind of thinking is that there can be no one and no gentleman. It is important to establish a monarch for the people and take the people as the purpose; But it is impossible to serve the people without a monarch, so the monarch is also important. There is also a tense relationship between the monarch and the people, and the author of Zuo Zhuan still maintains his people-oriented ideological tendency in this relationship. Third, if you are incompetent, people can criticize and even resist. For example, Zuo Zhuan wrote in Thirty-one Years of "xianggong": "Zheng Renyou went to the township school to talk about being in power. However, it is obvious that Zi Chan said,' What about destroying rural schools? Zi chan said, "what is this?" My wife left sooner or later to discuss the goodness of governance. I will do good deeds; I will correct those evil people. And my teacher. If so, how to destroy it? I smell loyalty and resentment, and I smell arrogance and guard against resentment. Wonn't it stop However, it is still for Sichuan. A big decision will do a lot of harm, and I can't save it. It's better to smell and take medicine than to make a small decision. "However, Ming said,' It's okay to learn about your son's beliefs once in a while. The villain is really incompetent. If he does this, his country will really depend on it. Is it just two or three ministers? "Zhong Ni heard this sentence and said,' Look, people say that this child is heartless, but I don't believe it.' This passage not only shows that Zi Chan made people criticize the ruling party's thoughts, but also shows that Confucius recognized Zi Chan's thoughts. Zi chan believes that only when the rulers hear the criticism of the people can they correct their mistakes in time and benefit the people; Only by benefiting the people can we avoid the accumulation of public grievances and avoid major political turmoil. This can be said to benefit both the people and the monarch. In this tense relationship between the monarch and the people, the offspring who expressed their thoughts through Confucius' words and the author of Zuo Zhuan adhered to the people-oriented ideological tendency. For another example, in the eighteenth year of Zuo Zhuan, Zhuang Gong recorded that Ba people attacked Chu in winter, and the following spring: "(referring to King Wen) conquered and was defeated by Tian Jinwei; Also, hit Werner. Then cut yellow, defeated yellow teacher Yu Ling. Also, like Pakistan, there is a disease; Joan Gengshen, pawn. Bury boxing in the room at night; He also committed suicide and was buried in the emperor's place. At the beginning, Quan Jian strongly advised Zi Chu, and Zi Chu followed suit; Fight when you face it, and fight when you are afraid. The fist said,' I'm afraid you will fight, which is a big sin. Then I cut myself off. The Chu people thought that the shovel was called uncle. Let your back hold it. The gentleman said:' Boxing can be described as loving you; If you protest against yourself, you will be punished, but if you are punished, you will never forget that you are good. "On the one hand, Kuaiquan dared to remonstrate with his monarch militarily, and even refused to return to China when the monarch was defeated; On the other hand, after doing these things, I was so scared that I even committed suicide. This is obviously a very contradictory phenomenon. What is the reason? When he remonstrated with the monarch, he thought that the monarch had not fulfilled his responsibility as a monarch and must use all means to urge or force the monarch to fulfill his responsibility; When he was violent to the monarch, he thought he had committed the crime of insulting the monarch, so he dared not commit suicide by loving himself. Because he consciously realized the latter point, he did the former point not out of self-harm, but out of patriotism and love for you. This is why the author of Zuo Zhuan said that he loves you with his fists under the guise of a gentleman. Not only the author of Zuo Zhuan realized this, but also the Chu people realized this. Otherwise, they will not let Zhu Quan's descendants inherit his official position to show their gratitude to him. From this incident, we can see the tense relationship between the monarch and the people, and the author of Zuo Zhuan is still people-oriented in this relationship. For example, in the thirty-two years in Zuo Zhuan, Lu died in Ganhou after being exiled for many years. The doctor of Jin asked Shi Mo: "Ji's family is the king, but the people serve him, and the princes follow him;" What is your crime of dying outside? " Shi Mo answered a lot of grandiloquence, the most important of which was, "Lu Junshi was defeated by it, and the Kistler practiced his diligence, and the people forgot you;" Although he died outside, who regrets it? The country is impermanent, and the monarch and ministers are impermanent. It has been natural since ancient times. Therefore, the poem says:' The high shore is the valley, and the deep valley is the mausoleum.' Three queens' surnames are very common today, Lord knows. (martingale) thought it was not normal to see lujun die in exile, but the people's Lu had no objection. Then he asked Smith why. Smear's answer is very clear: first of all, logically speaking, the monarch is not diligent in serving the people, that is, he has not fulfilled his duties as a monarch; Being a monarch without doing his duty will naturally be forgotten by the people; The forgotten monarch died abroad, and naturally there would be no civil protests. From a historical point of view, the change of dynasties and the translocation of monarch and minister have been natural since ancient times. Why is there such a change? The ultimate reason lies in whether you can do your duty as a monarch. If you don't forget the people, you can be diligent. If the people don't forget your husband, the throne can be maintained. Otherwise, the throne cannot be maintained. What reappears here is the tense relationship between the monarch and the people, and Shi Mo's words quoted in Zuo Zhuan still focus on people-oriented. What can better illustrate the people-oriented thought of the author of Zuo Zhuan is the example of Gong Xuan killing the king in four years: "Whoever kills the king is called the king, and there is no way; Being a minister is also a sin. "The so-called" calling the monarch "means only writing the name of the slain monarch, not the specific name of the murderer, but writing the monarch of a country or a country that killed it. It is disrespectful for the ancients to call them by their first names, which shows that they have no choice; Calling a country or a country without writing the name of the specific killer shows that killing the king is not someone's behavior, but that the people of this country can no longer tolerate the king and have the heart to kill him. The most noteworthy thing here is that when a monarch who is said by all China people to be killable is killed, it is not the murderer who has committed a crime, but the slain monarch has no choice but to be killed. Why? Because the slain monarch violated his duty as a monarch, that is, the monarch's duty to protect the people. There is also a tense relationship between the monarch and the people here, and the regicide in Zuo Zhuan is obviously people-oriented in this relationship. Liu An was not named King of Huainan when he died, so the saying that "the people are the foundation of the country" in the pseudo-ancient prose Song of Five Sons is not from Huainanzi, but from the above three books.