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The dual reconstruction of Wang Chuanshan’s tribute
——Reflection on the path of common garment in Confucianism in the late Ming Dynasty
Author: Tian Feng (School of Philosophy, Tianjin Academy of Social Sciences)
Source: Author authorized by Confucianism. Original from “Confucius Research” 2020 Issue 2
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Abstract: Wang Chuanshan carried out dual reconstruction of gift learning: on the one hand, he invented the subtle principles of “Big Learning” and “Doctor of the Mean” in the “Four Books” system; on the other hand, he placed it back to “Talk Notes”, emphasizing the overall nature of “Talk Notes” and the function of gift learning as a common practice. The essence of Yi Simplified Energy is a self-revolutionary attempt by Confucianism to rebel against the transformation of social common people since the Song Dynasty. Chuanshan will rebel with Yi Simplified Energy and the transformation of mental science and technology, and will give us reflection. They divided ethics and morality and political dominance, rejected the downgraded martyrdom of universal education, and advocated the dual nature of mercy: educate and correct people and rule the people. Under the Taoist theory of nature, the nature of the people, the righteous people, the wild people, and the Huaxia are all indistinguishable. This meaning can be confirmed indirectly that the rule of the Qing people is in line with the laws and regulations. Therefore, Chuanshan said that “repellent and nature” to avoid the acquired nature of the celestial and Xia cooperated with the restoration. The work transcends individual ethics and is shaped by the common people’s cooperation with the gifts. The continuous improvement of gift demand is due to its subtle balance, so it is not a set of political plans and gift designs that can achieve results for the sake of the wild. But Chuanshan’s thoughts end at the theoretical level and do not provide practical and feasible political and educational plans.
Keywords: Wang Chuanshan; gifts; differential order; common people;
In modern times, Wang Chuanshan was often characterized as the establishment of the Imperial Palace, but as Gu Shunming pointed out, Chuanshan is not unable to be simply labeled as the “Imperial Thought”. “The study after the Ming Dynasty and the Qing Dynasty were studied, although the situation was divided into Baosheng Sweetheart NetworkDisparity, even opposite each other, but they are all solvers of traditional arithmetic structure; and Chuanshan happens to be the protector of this structure. Chuanshan’s humanitarianism and ethics are all based on this. “[①] If we go further and ask why Chuanshan has such a direction, from the perspective of the original discussion layer From his rejection of the broad humanitarian body; from his real experience, from his grand drastic tragedy between the Ming and Qing dynasties, the people and the righteous people’s distinction between profit, Huayi, and the mind and ambitions, etc.; from his history, from his consequences of the collapse of heaven and earth brought about by the great scholars of the late Ming Dynasty; from his reflection on Confucianism’s transformation from the Tang and Song dynasties to the transformation of common society. This article tests the above reasons in Chuanshan Gift School to examine the above reasons in his thinking, so as to reflect on the recurring relationship between Gift School and Taoism.
1. Commemoration and learning, mediocrity
We move forward from a classic Han and Song battle, namely the single issue of “Big Learning” and “Doing the Mean”. As we all know, learning and mediocrity are two articles in “Travels”. Even though some people have paid attention to it before the Song Dynasty.The commentary was released, but it was finally independent in Cheng and Zhufang, and they also discussed and Meng and made the “Four Books”. Zhu Zi particularly emphasized the subtleties of these two articles: “Big Xue” is an ancient method of learning and learning. “Outside there are great scales, but there are details of the program within.” (“Big Xue Chapter and Sentence Preface”) “Doing the Mean” is a teaching method of the mind by Shun Kong Si. In comparison, the other chapters of “Travels” “If the poems, the young masters, the inner and the door students’ jobs are the mainstream descendants of elementary school” (“Big Chapter and Sentence Preface”) were summarized. Therefore, since Zhu Zi’s “Collected Notes on the Four Chapters and Sentences”, Taoist scholars’ re-research and discussion focus texts and principles are concentrated here.
Chunshan’s attitude towards learning and meditation is complicated. On the one hand, he continues the Taoist tradition and conducts a variety of research and study based on the “Four Books” system, but the examples have changed, and there will be special reviews and works such as “Four Books Bibles” and “Four Books Details”; on the other hand, Chunshan puts learning and meditation back into “Four Books” in his “Travel Chapters”, and often emphasizes that it cannot be separated from the “Travel Books” as a whole. At the same time, he copied the contents of the “Chapter and Quotes” in this, but there were differences in the discussions about the remarks of Zhu’s notes. However, we cannot simply use this view as the transition from Taoism to Qing dynasty, because Chuanshan’s “Treasures” were different from the Qing people’s thoughts of respecting Han, and based on the classic Taoism language and thinking, and as long as its management framework is different from Cheng and Zhu Yangming. We need to analyze its characteristics from multiple aspects and give a final explanation at the end of the article.
(1) There are no orders of “Four Books” and “Five Books”.
In terms of the structure of mind and nature, Chuanshan believes that knowledge is not the essence of the essence of the essence, and nature is not the acquired essence that needs to be obscured and reappeared. People must constantly enrich and deepen their understanding of various different principles in specific encounters. Continuing goodness to achieve nature and nature is both the fulfillment and prosperity of these sentiments of benevolence and wisdom. The study of things leads to knowledge and accompanying the beginning of the moral and political career, and it is finally completed in the subtle and subtle governance. Therefore, in Chuanshan, even if the “Four Books” can be used as the “first” book for learners, the “Five Books” that rely on the “Last” is definitely not the last level, but is in the true realization and completion of the “first” person. Therefore, Chuanshan opposed “different paths and the same paths” and advocated “a hundred differences”, opposed “one law and one difference”, opposed “one reason and one difference”, opposed “the moon and ten thousand rivers” and advocated “the same wheel”, and opposed “one care of it” and advocated “one care of it” [②]. In this series of life topics, we all oppose the idea of not changing the complex and complex phenomena of the body, and actively lead the meaning of “use” to be “use” and “use” to be “use”.
(2) Classics are not easy to resolve.
From the aboveThe thought of using the mutual generation is smooth and concise. Chuanshan opposes that when interpreting classics, he draws out a certain faction to conclude thousands of methods and makes the classics easy and simple processing.
The “Speech·Government” is a detailed comment on the sage’s words and expressions. Chuanshan’s “The Complete Talk of Reading Four Books” is a commentary on this article Tao:
Students should not let the saints do the same. The Doctrine of the Mean says that “being wise and wise” must also be combined with sixteen kinds of heavenly virtues such as “lean and gentle” to see that the principles of the whole country are sincere, and the heart of the most saint is incorruptible. A girl is in reality, and this is true. … The saints have the virtues of heaven and domineering, and one is sincere and the beginning of things, so how can they be like this! [③]Baoqiang.com
Chuanshan emphasizes integrity not only the integrity of the way of heaven, but also the integrity of the end, and it must be the same as before. It must be detailed and dense to be true. He in “Meng” The first chapter of Zi·King Hui of Liang” also says:
Yongshan says, “Mencius’s book is just a gentleman’s heart.” This sentence should not be covered. If you use a sentence to the saint as a Newson, it will cover up the principle of being unreliable. Using this as a learning method, the order of bride has become confused; if you follow this point, you will be much more unfair. If you fail to reach the point, you will be reluctant to let go of it. href=”https://twsweetdating99.org/”>Bao Sheng Sweetheart NetworkWhen we go back and forth, we are not stingy eve
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