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Playing and Han Yong: A main way to interpret learning in the Song Dynasty
Author: Gu Ruiming
Source: “History of Chinese Philosophy” 2016 Issue 3
Time: Confucius was in the 2568th year of Dingyou June 19th Gengzi
Jesus July 12, 2017
[Content summary]The changes between Han Dynasty and Song Dynasty and Confucianism not only rely on the changes of classics, but also on the changes of classical language. One of the main changes here is the rise of the interpretation methods of “playful” and “hwany” in the Song Dynasty, which is different from the Han Dynasty’s solution methods using classics as a combination of physical legislation. Of course, playing and engaging in the sway is not only a classical method of essaying, but also related to science in the most basic way. In particular, the playfulness and inclusion make the classics influence the virtues into the ability, or perhaps the meaning of the kung fu theory possessed by the classics is therefore convex in the science of science. Unfortunately, this method of interpretation has been completely forgotten since the Qing Dynasty. To rebuild your studies today, it is necessary to review and develop this method from the beginning.
From the Han Dynasty to the Song Dynasty, the transition between learning and Confucianism was a question that was discussed. The academic community often believes that this is the transformation from the five forms to the four books, but what Song Dynasty relied on is not only the four books, but “Yi Chuan” and “Year” are particularly the main ones. When thinking about the excitement of “Year” in the Song Dynasty and the enthusiasm for the celebration, it seems that the changes in the classics cannot be explained by the classics. As for the re-education of Han Tang and the theory of the Song and Ming dynasties, this is actually a bit biased, because the common scholars of both Han and Han emphasize the creation of the moral principles, and the scholars of Song, such as Zhu Zi and Zhu Zi of the Yuan Dynasty, also attach great importance to the practice. We have not analyzed it here.
The transformation of learning is not achieved in one go, and it has a very complex and diverse aspect. A single study from one perspective cannot answer comprehensive questions. But one change worth noting is that in terms of the way classics understand, lingering and playfulness are often said in the sciences of the Song and Ming dynasties, especially during this period, which is different from the previous Han Dynasty and the subsequent Qing Dynasty.
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At most, it can be said that the way of swimming and playing is not the focus of Han people. In contrast to this, the Song people were in agreement withPlayful and indulging in the world are of particular importance. This difference is not only a difference in the way of talking, but also reflects the changes in academics, the difference in the dual interactive structure between classical and society.
The meaning of classics to the Han people is that it directly becomes the “门” of the Han Dynasty, and the so-called “门” is the Han method.” “Han Book: Confucianism” says: “The Six Arts are the classics of the king’s religion. The ancient sages are the Tao today, and the gentleman is in harmony, which leads to the ultimate rule of law.” In the sentence-changing, there are a large number of concrete guidance in the classics, from the structure and order of the six universe (and its relationship with emperors and careers), to the political system, the construction of tributes, customs and education of the country, etc., which are enough to provide the Han people with borrowing. This is also the goal of respecting and healing the Han people. Even if classical scripts are regarded as “three generations” and are incomplete and suitable for the Han Dynasty, it is also a new and suitable proposal that is appropriate for teachers and doctors to consider, or to identify regulations and study the essence. Han people and participants answered the questions and then made a clear eye on their answers, which was directed toward the great law of the country, and classics could directly point to real politics. This relationship between classical and real structure determines the important task of the teacher lies in how to communicate classical with the overall society and politics. For example, the task of the learner of “Yi Dao” is the structure of the hexagram that stands in a tree and revives the chaos, which is used to experience and set up a personnel career. “Year” became the basis of the Han Dynasty’s national consciousness form and laws. The explanation here requires political cleverness and real experience.
In the Han Dynasty, classics directly faced political cooperation, and interpreters acted as the translating color. But with the collapse of Han Empire, studying prices ptt was also asked about. Criticism about the Tsuchang and Mingshu is one of the manifestations of the decline of academic studies. The rulers of the Southern and Northern Dynasties were unable to establish a unified dynasty, so they were unable to develop a political model and structure influence. Scholars faced this problem: What was the purpose of learning classics? Since Donghan, the inheritance of learning has turned to homeschool. Scholars in homeschool may not directly become officials or enter the doctoral officer system. The meaning of classical learning has turned to the customs and culture of the local people and the cultivation of scholars themselves. Xu Gan at the end of Donghan, when he was studying the meaning of classics, he pointed out: “The scholar cannot learn from the distance from the sweetheart garden, but learn from the nearest place, so he regards the saints as his teacher. It is not only the scholar who learn from the saints, but also learns from the same level. … Therefore, the six books are the books of the saints who follow the saints. Even if the person dies, his way will be preserved. Nowadays, those who learn from the saints are diligent and able to achieve enlightenment and achieve broadness.” The scholar learns from the saints, and the saints are Baoqiang.com People also learn from modern saints, that is, from classics; and the goal of learning is to understand the Tao. Ming Dao AlthoughIt includes politics and also points to its own cultivation. However, Xu Gangan believes that learning is a “touch” effect on its own material, which means that learning and one’s own life are still divided into two parts.
If we evaluate from the perspective of conceptual history and compare the meaning with taste, it has appeared in the pre-Qin period, like Lao Tzu’s “The outlet of Tao is light and tasteless.” Taste is both a noun and an verb. Ban Gu wrote the “Preface” written by “Han Book”Ban Gu said: “Practice what you want carefully, keep your heavenly talismans, and give your orders to offer you your own fertility.” Li Shan’s note: “Qing Dai said: ‘Fluent is the beauty of Tao.’ HuanBaocai.comShou’s “Answer to the Book of Song Xiong” says: ‘Ziyun is diligent and rich in taste.’” The notes of “六生”: “六生 is a fertile cream. It means to study the fertile cream of taste and virtue.” The meaning of Tao is likened to be fat here, and the leader of Tao is “六生”. Zhu Zi praised this saying, “If you read a book briefly, you should ask for the key points. For example, when people eat meat, they will taste in the meat. What the predecessors said is the most reasonable.” As for “play”, it is originally called “the richness of taste”. “The Book of Words” says “The Book of Changes is the “Full””. “The Book of Changes: The Book of Changes: The word “the one who is happy and polite to the person is the word of the line.” In the Han Dynasty, “playing” has become a classic way of studying. “Han Shu·Archives” says: “In ancient times, students cultivated and cultivated each other. After three years, they had a large body and had a large body. They played with writings and practiced writings. Therefore, they used few days and had more virtues, and were established with thirty and five.” The playful writings at this time were because the history of the essays was not that long and there were not so many traditional chapters and sentences, so students could directly read classics and learn classics. The play here means familiarity. Through the “big body” and the meaning of “playing” are of quality, so there is no exquisite “playing” way.
“Playful” is a way to study classics, and it is officially established when the mystery is excited. The academic community often believes that the Wei Dynasty was a time of discovery, and also a time of literature and beauty discovery. As for studying classics, it is not only about seeking the gain of knowledge, but also about the way of beauty and ingenuity. This kind of seeking is just used to learn the complexity of “taste”. When the teachings were introduced, they took advantage of and deeply used this. T
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