一包養網心得【張申平】張栻與“湖湘文統”

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Zhang Feng and “Huxiang Cultural and Cultural System”

Author: Zhang Shenping (Qinghua University Chongqing Science and Technology College)

Source: Original from “Wenya: Zhang Feng, Confucianism and the Construction of the Family”, edited by Zhou Jingyao, Guangliang Rip published the May 2016 edition

Time: Confucius was the 2568th year of Dingyou June 15th Bingjia

  Baobao.com Jesus July 8, 2017

1. What about the Hunan and Hunan Cultural Division

There were many schools of learning in the Song Dynasty, and the Hunan and Hunan Education Division was based on the characteristics of clear regional characteristics and clear academicians. Regarding the academic source of Hunan and Hunan, Zhendexiu (1178-1235) of the Southern Song Dynasty has a detailed description:

“At present, there is no one who has become the right one of Hunan and Hunan. In front of the poem, there was Zhou Yuangong, the chief teacher of Lianxi, who was born in Chongling. He realized his own learning with his heart and wrote “Tong Shu” and “Tai Yu Paintings” 》, clearly shows that it has come to the world. The above inherits the constitution of Confucius and Mencius, and the following is the transmission of Heluo. In the middle, there was Hu’s marriage to the minister, who taught Hengyue as the one who said he had heard from Cheng. The “Elder Era” he wrote was dedicated to quelling evil, staying away from the Ai, supporting the emperor, and being the heart of a gentleman. Since Xining, this study was gone, and as soon as the public book was released, the great meaning was clear. His son, Zhitang and Wufeng, also used the teachings of the two teachers, “Zhitang and Wufeng,” and “Zhitang,” and “Zhifeng,” and “Zhitang” and “Zhifeng” as well. Those who get it from the family will use it and give it back to the disciples. The books written by “Detailed Discourses”, “Reading History”, “Zhiyan” and other books are not beneficial to later studies. Recently, there is the teacher Zhang Xuan, the teacher Zhang of Nanhua, who lives in the land of Zi. The teacher Bai Wen of Hui’an, also made a conquest. The learning of the two teachers and teachers is based on one, and the reason why they are invented and investigated is also a collection of old people. The great success of the principles is the secret of the principles, and there is no remnant of the rest of the country. The people of this country have entered the door and have many people who have heard the truth, so the talents have emerged, which is beyond the reach of other countries.”[1] The influence of Zhendexiu’s words is very large. It has established the development structure and academic origin of Hunan and Hunan. The basic framework and profile of Hunan and Hunan academic system have been determined and recognized by the academic community. For example, “The Song and Yuan Case: Preface to the Wufeng Case” points out: “The scholars of the sing and enlightenment have nothing to do with the five peaks (Hu Hong). The “Zhi Yan” he made was considered to be beyond the “Zhengmeng” and finally opened the academic discipline of Hunan and Hunan.”[2] Another example of Huang Zongxi (1610-1695) said: “The Hunan school was the most prosperous at that time, but it was exposed at the beginning, and it was not tolerated without any urgency. From the southern road, we discussed with Kaoting, and then gathered in the short term. Those who passed his words and words were judged by Pingyun. ‘If you have a son, you will not blame him,’ and the southern road’s words.”[3]It can be seen that the Hunan Sect and Hunan Sect and other lyrics, as well as Zhang Feng (1133-1180) in the Hunan Sect have been recognized and considered common by the academic community.

In the Song Dynasty research and discussion field, the academic community has been paying attention to issues such as the relationship between Hunan and Hunan academic disciplines and literature, as well as the characteristics of Hunan literatures, but Zhu Han, who clearly proposed the concept of “Hunan and Hunan cultural disciplines” and paid attention to the relationship between Hunan and Hunan cultural disciplines, can be said to be at the forefront. From the perspective of regional literary tradition, he believed that the basis for proposing the “Huxiang Cultural Sect” is “the ‘cultural atmosphere’ that follows the Hunan civilization, and specifically, it is the expression of the ‘cultural’ and ’emotion’ of the subject’s self. The ‘authenticity’ is the ‘science’ of learning’. With the basis of being established by a tree, the ‘cultural spirit’ is the basis of being established by a tree of ‘cultural spirit’.” He pointed out that from the Han and Tang Dynasties to the Ming and Qing Dynasties, Hunan Literature “has a civilizational phenomenon that travels through history, all full of a true and sincere literary spirit, expressing and showing itself through literary emotions The true inner feelings, which expresses this energy from emotion to nature, is the focus of the Hunan cultural tradition laid by Qu Yuan. ”[4]

Zhu Han, in his literary expression and aesthetic nature, is the essential attributes of literary expression and aesthetic nature. To master the structural problems of Hunan culture, to look at the thinking energy and atmosphere of Hunan literature from a focus of modern literary theory, you can master the key points of cultural research, which is very suitable for the basic rules of literature research and is also very meaningful. From Qu Yuan to Jae, Liu Yuxi, Liu Zongyuan, Zhou Dunxi, Hu Anguo, Hu Hong, Zhang Feng, Wang Fuzhi, Wei Yuan, Zeng Guofan, and Zhu Siyi, there is indeed a unique Hunan civilization energy and energy in these literary works of native scholars and literati.

In addition to the “cultural spirit” and “cultural style” that fills the character, there should be many things that can become traditional to enter the “cultural style”. For example, there are many aspects of understanding the concept of “literature”, article purpose concepts and structure settings, and literature expression tricks. Today, some researchers pointed out that due to the divergence of the scientific desires of the Hunan and Xiang schools of the Southern Song Dynasty, the literary thoughts and important contents of their works have shown some matching characteristics, such as “the literary concept of respecting Taoism and light text”, “the essential desire of Taoism and theory”, and “the worldly trend of generous politics”. [5] The overall characteristics of these Southern Song Hunan and Hunan literary works became the Hunan and Hunan cultural tradition at that time in terms of certain meaning.

Disaster about the cultural concepts of cultural concepts sometimes lead to differences in the target and focus of the research. Zhu Han compared the concept of “culturalism” in historical literature and believed that it was a multi-dimensional concept. First, “culturalism” refers to the overall layout of the article; second, “culturalism” is a martial art that emphasizes political meaning; the program darkens Ye’s reputation and embarks on the path of celebrities step by step, and finallyThe third is to apply “cultural” from the traditional meaning of literature. It may refer to regional literary traditions, or it may have the meaning of “literary regularity”. [6] He compared several connotations of literary sects, and the concept of “literary sect” echoes the concept of “literary sects” in the history of literature, such as the concept of “literary sects” in the Song Dynasty literature concepts.