【吳震 一包養網站比較金瑞】宋代新儒學與經典世界的重建

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The Reconstruction of the Classic World of Song Dynasty

Author: Wu Zhen Jin Rui

Source: Author Author Authorized Confucian Network, Originally published by “Zhejiang Social Sciences” Issue 11, 2019

Time: Confucius was in the 2570th year of Ji Hai, the ninth day of the 11th month of Ji Hai

                                                                                                                                                                                                     � This movement originated from the promotion of thinking resources in all aspects. In addition to the need to digest external causes such as Buddhism and Emperor Wu and Wei Xuanxue, the thinking resources within Confucianism, such as Han Tangxue, are more directly related to the innovation of the classical novels of the new Confucianism. The new trend of Chinese-Tang ideological civilization, especially “is doubt-transformed” and other academic trends, promoted the emergence of the “revolution of doubt-transformed” thoughts between the Tang and Song dynasties. New Confucianism realized the translation of “revolution of science” by creating an inherent paradigm for transforming Han Tang academic knowledge. Finally, Zhu Zixue constructed a new model of “Four Books” and “Family Teaching”, marking the comprehensive reconstruction of the “classic world” of new Confucianism, and effectively promoting the innovative development of Confucianism in philosophy, education and civilization.

The rise of new Confucianism in the Song Dynasty since the 10th century can be called the “one-year cause” (word by Chen Yinke) in the history of Chinese ideological development. In many fields such as philosophy and civilization, it not only contributes to the tradition of the pre-Qin Confucianism, but also has certain achievements in the modern new Confucianism. Of course, the new Confucianism of the Song Dynasty was not a product that suddenly subsided overnight. It not only had to respond to the impact of the two teachings of Buddhism and Taoism, but also had to face the ideological resources of Han Tang and Wei Yanxuan. After a selection of criticisms, it turned the unhealthy resources into nourishment for reviving Confucianism.

Undoubtedly, in the large tradition of Chinese civilization, Confucian classics have become the main civilization carrier. Confucian scholars of any era since the pre-Qin period cannot place themselves outside the “classic world” and take advantage of other shortcuts. In fact, if we regard the “Tang and Song dynasty” as the domain and transform our eyes from the internal Buddhist or mysticism to the interior of Confucian civilization tradition, then we will find that the evolution of the traditional traditions of learning since the middle Tang Dynasty actually provided the main internal mechanism for the final “perfection breakdown” of the new Confucianism in the Song Dynasty; as a study of the study of the Traditional learning has to face the transformation of a slander model, and the “revolution of science” has a slander. This ideological transformation involving the slander method not only means that traditional learning will face the challenge of being exceeded, but more importantly, it will inevitably lead to the revision of the entire Confucian “classic world” intellectual version from the beginning, and change the words Bare womenIt was Tang and Song dynastyThe rejuvenation of Confucianism is actually another civilized movement to rebuild the Confucian “classic world”.

1. The evolution of Tang Dynasty academic studies and the rejuvenation of Confucianism

From the perspective of history, the “Six” system of Confucian classics inherited the historical civilization tradition since the Shang and Zhou dynasties, and was initially formed in the Confucius era. Since then, Confucian classics have not only shaped the intellectual system of Chinese civilization, but also formed the main “gene” of Chinese traditional civilization. However, the intellectual form of “study” transformed from classics began in the early years of Xihan. Generally speaking, a series of civilized policies such as “demolishing all schools of thought and proclaiming the six chapters” (“Han Book·Wu Emperor Wu’s Book”) that began in the first year of Yuanguang (134 BC) during the reign of Emperor Wu, aiming to enter the “Changming Era”. [1] However, the true determination of academic studies can be traced back to the fifth year of Jianyuan (136 BC), and the “Five Doctors” system established in that year means that academic studies, as the basis of ideological form of political civilization, have obtained guarantees in the system.

From the perspective of intellectual type learning, from the “seven sketches” and “different records” of Liu Xiang and Liu Xin in Xihan to the four-part category that was slowly formed after the Wei, Han, Southern and Northern Dynasties, “Zhu” has always occupied an important position in the different types of knowledge until the Qing Dynasty in the mid-18th century still maintained the basic concept of this intellectual form in the compilation of the “Four Library Complete Books”. However, if we deviate from the way of exploring the classification of knowledge, and from the perspective of thinking and artistic history, according to the common understanding of Taoist scholars in the Song Dynasty, there are no different forms of thinking and academic practice: the learning of tutoring, the learning of lyrics, and the learning of logic (Chengdu); accordingly, in the study, There have been these disagreement in academic conflicts in the department, especially in the era of the new Confucianism of the Song and Ming dynasties. Due to the change in the field of academic evaluation, the long-term conflict and conflict were triggered between the training methods and the theoretical interpretations. How to use the new method of theoretical learning? href=”https://twsugarlover.org/”>BaoqingFrom the head to understand reading and even emphasize learning, it has become a ideological challenge faced by New Confucianism. As a result, this challenge means that the “long-term cultivation thinking breaks down” by New Confucianism, realizing the transformation of metaphysics into science.

However, in order to further assess the occurrence and passage of “thinking imperfection” and its experience, it is necessary to start from the perspective of several changes in the Han and Tang dynasties. Undoubtedly, from the perspective of internal structure, the ideological civilization from the Tang and Yu dynasties to the ages includes many aspects such as politics, rules, rituals, history, religion and literature. During the two periods, the emergence of “Current Literature Learning” and “Current Literature Learning” and “Current Literature Learning” appeared and broke each other, and finally it was integrated into a complete set of academic knowledge systems. However, the two schools of learning specifically seek the inheritance of teachers’ methods, emphasize textual training, and in shape and shapeWhile the modern intellectual system in China, it was difficult to get into the rude of learning in terms of methods. Some people even spent “more than 100,000 words” to annotate the “Shangshu” or used “30,000 words” to interpret the words “Saying the Past”, [2] Even after learning gradually evolved into a kind of traditional philosophy, it is difficult to say that according to Cheng Xi’s remarks, Korea has more and more “the Han Confucianism is full of genius, and there are thousands of holes”. Cheng Xi himself directly criticized Han Confucianism, “just just to use chapters and sentences to discuss, and For example, if you interpret the two words “The Legend of the Confucian”, you will not know the key points. Donghan also lacks Tao.”[3]

As of the Sui and Tang Dynasties, academic development ushered in a wave of small flights, and the development trend of summarizing the results of previous academic research was revealed. Therefore, there were brilliant results of the “Five Truthful Meanings” compiled by Kong Yanda (574-648) and others in the early Tang Dynasty, which means that the academic structure that is determined by one is established. After that, it has been continuously repaired and combined into the “Nine-Dimensional”. During the reign of Emperor Wenzong of Tang (826-840), the “Speech”, “Lya” and “Filial Piece” were added to form the “Twelve Traces”, and in the second year of Kaicheng (837), the carvings of “opening into stone Traces” were completed, and they were placed in the palace and became the sect. At this point, the academic remarks of various schools in the Han and Tang dynasties finally entered the so-called “uniform era”, which means that they have formed a large set of academic systems in knowledge, and at the same time, they have gained political support from the form of academic consciousness.

However, while the academic literature was being cleaned up, the atmosphere of academic research began to change quietly with the rise of the ancient Chinese movement in the middle of the Tang Dynasty. This transformatio