requestId:6851862c558f40.41440305.
The development and characteristics of Song and Ming Ching Thought
Author: Yin Hui (produced by Yuelu Bookstore, Hunan Major Academy of Sciences)
Source: “Confucius Research” Issue 4, 2022
Abstract: Song and Ming Ching Thought
The development of Song and Ming Ching Thought
The development of Song and Ming Ching, expressing characteristics such as physics and chemistry, subjectivity and universalization. The direction of morality and chemistry originated in the Northern Song Dynasty. Confucianism pursued the metaphysical world of tribute, and Zhu Xi systematically established the system of ritual thinking with the principle of nature, establishing the path of ritual education of “two-prongedness of ritualism”, and Yangming realized the direction of “from truth to truth” in “integrity”. Subjectification means the presence of the subject in the gift activities and the presentation of the gift. This direction is born with the principles of morality and chemistry, and is particularly prominent after the Yangming “talking gifts with the heart”. The trend of common people is related to the subjective world, Zhang Xu, the two Chengs and others both value education and people. Zhu Xi adapted according to the times in the reform of the “Greetings to the Common People” and actively pursued the “Family Gift” and the True Realm; Yangming’s “all things are one body” has injected new sources of thinking into the common people, making the trend of common people develop to the extreme in the post-Ming study.
Introduction
Talented education, which is also “gifted education” or “gifted teaching”, occupies a focus in the entire Confucian thinking. The connotation of gifts includes both the gift system that regulates social ethics and the ethics and morality behind the gifts and the ultimate relevance. During the Yin and Zhou dynasties, the connotation of “living respect and honor” in the gift teachings was laid, and the Chinese aura in the era of the Chinese period had a close relationship with the gift tradition. The administrative education tradition of the Western Zhou Dynasty and the teaching system of the state are the main sources of Confucianism [1]. Han Dynasty established a model of ritualism, and emperors and Confucianists reached a common understanding, taking the inheritance of learning as the backbone, and the Three Neighbors and Six Sections became important ideological forms. During the Wei Dynasty, “famous religion” and “famous religion” were mutually accused of each other, and mysterious scholars showed an anti-famous religion and sought to “remove the famous religion and let nature go” [2]. In the Song Dynasty, the revival of Confucianism was studied, and the Buddhist thinking was focused on the body from the top to bottom. On the one hand, it was able to break the logic and on the other hand, it was profound in the clan society. Judging from the discussions of scholars in Song and Ming dynasties, the application of “teaching” by later families, the application of “teaching” by the countryside, they are mostly regarded as the extremely high standards of customs and moral requirements [3]. The “feudal tribute” criticized by later generations often refers to the tribute after the Song and Ming dynasties. From this perspective, the maturity of tribute was realized in the Song and Ming dynasties [4]. Since modern times, tribute education has become a target of the public and is regarded as the dregs of Chinese civilization. For example, Chen Hengxiu believed that “the most basic meaning of the three majors is the level of primitive system. The so-called primitive teachings and the so-called primitive system are all used to protect this primitive system of superiority and nobleness” [5]. Lu Xun and Wu Yujie stepped up to “teaching cannibalism” and gave an in-depth reminder of the negative reasons for the 大官网‘s “teaching” at the time. thisLater, students such as Hou Waijun and Zhang Fengzhi divided “feudal rituals” and “feudal rituals” to protect Chinese traditional rituals based on the principle of pointing out the imperfection of the former [6]. There are also similarities in the judgment of Yuzuki’s distinction between the rituals. It is worth noting that Yuzo Shiguchi has a tendency to use gifts to point out Confucianism in Song and Ming dynasty. He believes that the “reason” side emphasizes the philosophical aspect of Song and Ming dynasty, and gifts are not conducive to discovering its social real dimension [7]. So, how did the Song and Ming Ching Consciousness develop and what are its characteristics? This article discusses this issue in order to be corrected by Fang’s family.
1. The principle of gift is the principle of “: the theory and chemistry of gifts.
The rejuvenation and reconstruction of gifts began in the early Northern Song Dynasty, and this trend was accompanied by the rise of new Confucianism. At this time, Confucians faced the problem of the famous religion Lingyi since the end of Han, and famous religion is the gifts[8]. As for Lingyi, on the one hand, the standardization of the famous religion was weakened due to the chaos in the late Han Dynasty; on the other hand, the celebrities in Wei and Han criticized the famous religion, which led to the decline of the position of the famous religion. In the eyes of the celebrities in Wei and Han, the famous religion was just like that, and could only standardize people’s inner words and deeds, and did not really promote the tribute. Under the influence of Wei Han Xuanxue, who was seeking to distinguish between the root and the end, Baobao.com has led to the tendency to take the Famous religion as the end and abandon the Famous religion [9]. The norms of the state machinery and the Famous religion were revived in the Tang Dynasty, and the problem of the separation of the Famous religion was obscured by the glory of the prosperous Tang Dynasty, but with the collapse of the Lingyi and the aristocratic tribes of the late Tang Dynasty, the collapse of the Lingyi and the aristocratic tribes of the country at the end of the Tang Dynasty was due to the collapse of the Lingyi and the aristocratic tribes of the late Tang Dynasty. As for the Buddhist and His Majesty’s conduct, this problem rose sharply after the end of the early Song Dynasty. The famous monks who became Confucian scholars in the early Song Dynasty had the main meaning of Confucian rejuvenation and rationality, and these monks were also the supporters of the rituals [10]. However, a profound observation found that their understanding of rituals could be limited to the text of rituals, and the foundation of rituals wanted to replace it with the Buddhist learning of the mind and nature. Therefore, Zhiyuan said: “Confucian scholars’ teachings of the body are therefore regarded as external scriptures. The sing is the teaching of cultivating the mind, so it is called the inner scriptures. ”[11] Qi Song said: “That Kong clan is to teach and see through his teachings, and I am based on the truth of his way. Education means enlightenment. Tao is the original body. ”[12] Zhiyuan speaks Confucianism outside and Buddhism inside, and Qi Songyan speaks Confucianism using his own wisdom and Buddhism using his own essenceLong-term careTalk about Buddhism, and its distinction between Confucianism and Buddhism is unexplained.
Influenced and comforted by teachings, the moral and chemistry of worship has become the main direction in the rejuvenation of Confucianism. Although the mysterious scholars had the differences of “famous teaching comes from nature” and “beyond the famous teaching and let nature go”, they all emphasized that nature is higher than that of the famous teaching. Song Dynasty represented the scholars of the Song Dynasty and accepted the idea of combining the gift of the famous teaching with the natural principles of nature. In contrast to the mysterious scholars’ natural principles of the famous teaching, they insisted on extending the principles of nature from the gift of the humanistic famous teaching and emphasized that the gift of the humanistic is the nature of the natural principles of the natural principles of the natural principles of the humanistic principles. Although the philosophy is in philosophy,He still advocates that the principles of heaven are higher than the gifts of famous religions, but in fact, the gifts of famous religions are natural. Theorists propose “gift is reason”, and try their best to resolve the tension and contradiction between “gifts of famous teachings” and “natural principles” from the perspective of the main and the last [13]. Confucians in the Northern Song Dynasty worked hard to rejuvenate the ritual and restore the position of ritual, but most of them were still limited to the examination of ritual and reciprocity. Li Li believed that the gift included all the principles of political civilization and moral ethics, and “happiness and criminal policy” was the gift; “benevolence, wisdom and trustworthiness” were all alias for gifts[14]. Li Li can be seen as a guide to the teachings of gifts before, and he has raised the position of “tradition” in the Confucian concept system, but has not yet risen to the intrinsic height. Sima Guang also works hard to restore
發佈留言