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Original title: The vitality of releasing Confucianism in classical notes
Author: Jing Haifeng (provided by Shenzhen University of Major Studies and Philosophy Department)
Source: Author authorized by Confucianism Network, original article “Research on Huaxia Civilization” Issue 05, 2020
Abstract:The planning and highly professional knowledge of modern science make the completeness of classical science difficult to gain support, and the meaning of learning can only be understood and recognized within the infinite scope of the academic scope. Therefore, the modern territory of academic affairs has been greatly reduced, and academic abstraction has become sluggish and short. Whether it is the philosophical effort of reconstruction through academic reconstruction or the thinking seeking in the historical research activities, they all want to explore the thinking content included in the classics by returning to the classics, activate the broad value in it, and thus fully demonstrate the meaning of the theory of learning. Reading classics is not just about disassembling the text, but a process of immersing life. As long as these historical inheritances are constantly being carried out, the life and the human body are in harmony with the historical situation through the encounter with the energy, so that the “I” can be integrated into the coordination of human destiny. Classics provide great energy for the continuous transformation of Confucianism, and expands the space for energy creation to new theoretical creations.
Keywords: Classics; Confucianism; Ideology; Life-abundance; Creative activities
Study has always played a very important role in the development of Chinese civilization. Learning is a system that integrates the annotation of Confucian classics and develops thoughts. It uses classical essays as the middle, and forms a system with thick sacred content, confusing emotions and diverse emotions. In history, the interpretation of these classics has become a basic method for the extension and development of Confucianism. As a Chinese civilization with a long historical tradition, its growth and expansion have been realized precisely through the mastery and inheritance of classics by generations. The developed interpretation tradition cultivates the reconciliation and heaviness of the Confucian classical system, and makes the content accumulated layer by layer in this historical extension become extremely rich and subtle. Although we have already walked out of the era of learning tomorrow, if we want to inherit and activate this precious historical asset, or restart the study of academic studies in a new perspective, and go to Confucian classics, we need to be sincere and verified. For the inheritance of Confucian traditions and the real energy of Confucianism, only by returning to its classical system can we truly understand why Confucianism has been new for a long time. In the face of the Confucian system with classical annotations as the basic concept, the fine work of drawing out the pieces is particularly important. Therefore, how to continue tradition and understand historical data through the fullest interpretation of historical data, especially the real meaning of relocation, improvement and presentation of these data, and to integrate them with the historical sustainability of contemporary Chinese civilization with the creative nature of the times, is the key point of understanding and interpretation of these classical meanings. The development of contemporary ConfucianismIt cannot open its historical roots, especially the modern interpretation of basic classics. Only by making in-depth explanations of it in the current language and releasing the meanings it contains can we provide an endless stream of nourishment for the Confucian genitals.
1. Learning as the main trunk of Confucianism from the beginning
Classic essays occupy a major position in Chinese civilization. In “Mandarin”, there is a 12-part article about “Zhengkao’s father’s name in the name of Shang in the past, and was first of “Nat”” [1] 178. Zhengkao’s father was a man from the era of King Xuan of Zhou. His cleaning of the text includes understanding and explanation of it. The Zhou people compiled it to collect the classics that inherited the ancients, and it seems to be different from the concept of the later clear, because the literature called “王” was not originally a trophies of Confucianism. Many works called “子” have been written earlier, and this has nothing to do with “子”. For example, there is “The Legend of the Confucianism” in “Mandarin”, “The Legend of the Confucianism” in “Mozi”, which is directly famous for its “The Legend of Confucianism”. “The Legend of Confucianism” says: “The Mo people in the south… all refer to “The Legend of Confucianism”.” The next nine chapters of “Guanzi” are called “The Legend of Confucianism”. These works, which were called “王”, are not very clear, and the source of the system is also very complicated, but they are all different from what later generations said. The “repetition” that people later called, or what they called “repetition”, were all talked about in Confucianism. When it comes to “repetition”, they naturally learn from Confucianism. Even though the works of Yin and Tao after the end of the Han Dynasty are mostly called “王”, or even hundreds of books apply the name “王”, but in terms of the root of the system, we often refer to Confucianism as a large number, The book that keeps a monthly price is called “王” actually has a unique meaning for Chinese civilization. Only as long as the historical structure inherited by Confucianism can the root meaning of this kind of text be connected with.
At the time of war in the country, Confucianism was one of the sects, its historical landscape was particularly unique. From the origin of Confucianism, it has a direct relationship with the tribute civilization of the Zhou Dynasty, and has a strong absorption and inheritance of the three dynasties. It has a very real new belt between Confucianism and the civilizations of the previous dynasties. This is the comprehensive collection and compilation task of Confucianism on the remote ancient literature. What Confucius said about “describing without doing” can be regarded as his severance and development of the statutes of the previous kings from the perspective of verbal learning, which actually includes the conditions of understanding the condition of resting the conflict. If there is no standing or viewing, how can “description” be discussed? Confucius’ relationship with the “Six Secrets” is very close, and his approach and level are also very clear, that is, first advance by “governance”, then “discuss” and “understand it”, and then remind him of his meaning and theme. After the “Six Secrets” were handed down by Confucius, they had a complete meaning of “text”. The relationship between Confucianism and ancient civilizations was caused by these inherited literature to collect tasks.//twlovestory.org/”>Integrate software. When we talk about the classics of Chinese civilization, we can only learn from Confucius and the “Six Words”, and Confucianism has become a simplified story for exploring the problems of classical commentary.
Confucius’s removal of the “Six Words” can be regarded as the opening of the interpretation of the history of “Six Words” , but this can only be regarded as the emergence of the study period or the form of “pre-school” because the system’s learning system only existed in the Han Dynasty. The name “school” was also appeared in “Han Book”. “Han Book·Zhengyang” records the conversation between Zhengyang and Mr. Wang of the Qiren, “Yang said: ‘Zhengyang, Lu Shou, and many knowledge of Qi and Chu, and there were strange stories in Korea and Wei, so I will ask it. ’”[2] Volume 51, 2353, “Han Book·Bai Zhuan” says: “He Tang is a censor, and uses Wi-Fi as a clerk and serves as a censor. See, language learning. As mentioned above, I will ask about the article “Shangshu”. ”[4] Volume 58, 2629 The opening of “Han Book·Scholars” also says: “When Emperor Gao was proud of his responsibilities and led his troops to surround him. The Confucians in Lu even spoke and talked about the praises, and the sound of strings and songs was not absolute. Isn’t it a country where saints transformed into good learning? So the Confucian scholars began to learn their academic studies and talk about the gift of “Shunting the Countryside”. ”[4] Volume 88, 3592 In the era of Emperor Hanwu, all schools of thought were abandoned and Confucianism were respected. Due to the establishment of the Five PhDs, the system of academic sentiment was doubled, and its authority was greatly strengthened, becoming a leading academic system and a verbal sentiment that expresses the power and will of the country. Since Han Dynasty, the main form of Confucianism was schooling, and academic has become the main brain of all academics, regardless of The question of thinking theory, or the door to lecture, is not free from learning this most basic. In terms of the general academic, the purpose of the main or main attack by ordinary stud
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