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Tribute is the science – the thinking line of the school of warns
Author: Wu Feifei
Source: Author Authorized by Confucian Network
Original article “Nanjing Book Academy and the Academic Arts of the Late World”, edited by Wu Feifei, Career·Reading·New Knowledge Three-Link Bookstore, July 2019.
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Time: Confucius was in the 2570s and the 13th day of the July 13th of Jihai
Jesus August 13, 2019
In recent years, with the development of academic research in the Qing Dynasty, the statement that “as long as you study, no thinking” in the Qing Dynasty has gradually been rejected. [1] One of the focus issues in the Qing Dynasty’s thinking was the distinction between etiquette. But what if it isThe distinction between treating gifts is still a field that needs to be discussed urgently. The author believes that the historical meaning of the thinking school of the wise school, formed by Huang Wei’s “Shi Wu” (Shi 3), Huang Yuantong (Yi Zhou) and Yuantong in the Nanjing Bookstore, is that they have pushed the discussion on this problem to a new level. This article will examine the rational distinction between the Huang father and son in the context of academic debate in the Qing Dynasty to promote the discussion of the school of war and the history of the Qing Dynasty.
Huang Shi 3. Huang Yizhou and his son
1. The distinction between theory and etiquette in the Qing Dynasty
Confucianism cannot open the discussion on etiquette. In Han Dynasty, Zheng Kangcheng organized the three gifts with “Zhou Guan” and used the three gifts as the main trunk, forming a big academic system; although Cheng and Zhu studied the science of science focused on the problems of nature and reason, filial piety and brotherhood were still the final basis for all their studies. Zhu Zi worked hard on the “Comprehensive Interpretation of the Ceremony of the Ceremony” in his late years, which shows the main position of the Ceremony in his system; although Wang Xue of the Ming Dynasty discussed the mental and mental problems more concentratedly, Yang Ming also did not forget the meaning of filial piety and brotherhood. China’s thinking about history will not have a soul if it abandons concern for human ethics. But since the Confucians of the Song and Ming dynasties relied on the nature of heaven to talk about human nature, they had to face a major theoretical question: Which one is more basic about the nature of human nature? This is the ideological quality of the distinction between principles and principles.
In the early Qing Dynasty, Confucians pointed to this problem at the same time when they reflected on the fall of the Ming Dynasty Wang Xue. Wang Chuanshan, Guingtinglin, Huanglizhou, Yuqian and Lishugu all have some such tendencies. Under the influence of Guingtinglin, the Qing Confucian scholars turned to the Han-study study of the examination and the conflict between Han and Song dynasties also arose. But in the late Qing Dynasty, the conflict between Han and Song seemed to be just a dispute in terms of learning methods, that is, whether it was a discussion or a test of the difference between words. Although the difference was very large, it was not incompatibility. Therefore, Jiang Shenxiu, a major scholar in Han, was able to collect the Song Dynasty’s book “Records of Thoughts”, and the two can be completed and not contradictory. It was not until Dai Dongyuan that the Han-Song conflict was pushed to the level of morality.
Dai Zhen’s “Mencius Yi Shu Certificate of Mencius Yi Shu Certificate”
Dai’s “Yuanshan” and “Mencius Yi Shu Certificate of Mencius Yi Shu Certificate” provided theoretical support for the practical teachings of Han and Song dynasties in the Qing Dynasty, leading the conflict between Han and Song to a new era. Cheng Yixuan’s “Brief Notes”, Ling Cizhong’s “Rebirth of the Tribute”, Jiao Litang’s “Mencius’s Righteousness”, Xu Zhousheng’s “Brief Notes”, Ruan Lutai’s “Brief Notes on Benevolence”, and “Ancient Life Training”, etc., form a strong tide of thought. Faced with this tide, the Song school of Yao Ji-che, Weng Qinxi, Fang Zhizhi and others wrote articles to criticize. Xia Fu and his younger brother Xia Zhongzi listened to Ling Cizhong’s discussion when they were young, and they studied in Cheng and Zhu for a long time. They both had a lot of time, but they did not have enough effort to learn. There is also Zhang Wei-chan, the son of Zhang Gaowen, whose three books and Fang Rongsheng were regarded as the main text of the remarks of the ceremony. However, although the study of the theory is slightly biased, it can only distinguish the meaning of praise and reason beyond the perspectives of the door. He also has two articles “The Element”, which is very close to Song Xue’s journey. After the Qianlong and Jiaqing periods, the discrimination of theory and tribute were the first years of academic thinking, and Song answered helplessly. problem.
The above articles of the ministers are worthy of special discussion. [2] Only a few more concentrated issues in the debate are revealed here as a concept for the discussion in the following text.
First, the treatment method is to consider whether it is a natural reason. The emergence of the Han-Song conflict began with the differences in learning paths. Hanxue re-examines, and Songxue said that nature is reasonable. This is the final disagreement point and is also a problem that is often mentioned in disputes. Dai Dongyuan further clarified this question: “Therefore, the ancients were wise, and the ancients were wise and the principles of wise men were wise, and what my heart was the same was wise because of it.” [3] Obviously, this statement was more of a style of learning advocated by Confucians in the early Qing Dynasty to contempt the ills of reading by Ming people. It is not fair to criticize Zhu Zi in this way, because Zhu Zi was not only good at teaching, but also valued reading, and was respectful in many written teachings. Therefore, there is no particular basic disagreement between the two sides on this. Most Han scholars do not think that they do not need to study meaning, but that they cannot achieve the learning of emptiness that does not read books, so the nature of the teaching is as empty and strange as it is; Song scholars criticized, “The Confucian scholars can only understand the meaning of their words and reading the chapters and sentences, and they are inconspicuous and unrecognizable.” [4] Xia Zhongzi believed that the difference between Han scholars and Ming scholars was very different. The results of the dispute, the 彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩In this problem, there is no big obstacle to the integration between Han and Song. Therefore, Xia Zhongzi’s rebellion is focused on this, thinking that he has not been able to win. Weng Qinxi is good at examining, but he still criticizes the truth, saying that examining and the integrity of nature and reason can be parallel and not contradictory. For example, Jiang Shenxiu is such a learning methodThe road, but the reality of the Han and Song dynasties has a deeper theoretical origin in addition to learning the methods of learning.
Secondly, the law of nature is “if there is something, it is obtained from the sky and possessed in the heart”, or “there is a small number of points to be distinguished.” Since Dai Dongyuan raised this question, it has become the real focus of Han and Song dynasties in theory. The Confucians of the Song Dynasty discussed the principles of heaven, and the opinions of the principles of heaven in Cheng and Zhu both had quite rich connotations, and were discussed without any generalization. But many of their statements seem to have the tendency to regard the laws of nature as a single thing. Zhu Zi said, “And if all the lands are trapped, the truth is only here.” [5] As early as the early Qing Dynasty, Tinglin, Chuanshan, Yuqi, Shugu and others all emphasized the principles, and later Hui Dingyu also had corresponding opinions. Dongyuan’s most systematic approaches this view and criticized it: “Rule means to observe it and the subtle must be named different. Therefore, it is called the principle of d
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