requestId:68499addd08a43.90557719.
Zeng Yuan’s adjustment of Zeng Zi’s filial piety from a classical perspective
Author: Li RuoyingBaoying Story (Department of Philosophy, School of Humanities, and the middle-level professor and doctoral supervisor of Laozi’s seminar)
Source: “Zhongzhou Journal”, 2019 Issue 07 Baozhuang
Time: Confucius was in the 2570 year of the year, Dingsi
� In Chinese society, there is no way to be a distant existence, because distant means no relationship. In China’s society that focuses on relationships, no relationship means the collapse of social relations. The son loves his father and has no respect for his mother. Zeng Yuan’s father and son abolished Jing and did not abolish the father’s status. Disrespect to the father means that love is the contact for parents, and serving the father in the way of serving the mother, the whole family becomes love is the contact for the whole family. In the entire society, “respect” was abolished, and the relationship between respecting the father and king was dissipated. Zeng Yuan’s approach actually formed the result of “no father or no monarch”.
The classical text of Lu Deming in “Classics” bet on “The Book of Changes” and said: “The Book of Changes is a constant and a law.” [1] This statement, in the Chinese civilization, “The Book of Changes” refers to the eternal and unchanging law. “Shi Ji·Shi Gong’s Preface” records the “About the Six Schools of Thoughts”: “Spring grows in summer and grows in autumn and hides in winter. This is the great story of the way of heaven. If you don’t think it is a national sect.” [2] Volume 62 of “Sima Journey” by the ancient commentary “Bi Ji” said: “Bi Ji, constant, and law.” [3] It can be seen that “Bi Ji” means “Bi Ji”. “Zuo Ji” Shu Xiang said in the fifteenth year of Zhaogong: “Treasure is the king’s great recitation.” Kong’s “Shu” also uses “Qi” to describe “Qi” as “Qi”. [4] Therefore, when the Chinese civilization called certain modern classics “生”, it means that “生” is the unity of rules and classics.
And, this one-in-one means that “子” (that is, what is called “子”) is recorded only in “子”, that is, to say, besides “子” there is no “子 (子)” as it is said. For example, Dai Zhen’s criticism of future generations is very classic: “There are three difficulties in learning: it is difficult to know a lot, it is difficult to understand, and it is difficult to meticulously examine. Third, the servant lacks the relationship between them, and his unauthorized management is the key to the book, and he cares about it. The knowledge of future generations is strong.Knowledge, such as Zheng Yanzhong and Yang Yong, who practiced and corrected people, wrote books and had extensive knowledge, and had extensive knowledge. There are few who say that the Tao can reach the point, such as the Song Dynasty and the Ming Dynasty Chen and Wang, who talked about the study of discussion, as long as they say, “respecting virtue and nature” is beautiful, but if the “respecting virtue and nature” is to give up the “respecting virtue and nature” of “respecting virtue and nature” of “respecting virtue and nature” of “respecting virtue and nature” of “respecting virtue and nature” is not known as the center. The six arts of the group have not yet reached, and the Confucians have been bequeathed. The servant is to prevent his laziness, to forget what he has observed, to write it down, to understand it slightly, and to respect it not too late before. Good fortune!”[5] Reading “classics” without being able to seek “tradition (Tao)” is for “playing with things and being ambition”, and it is really better not to read; not reading “classics” but wanting “tradition (Tao)” is for “leaving from the rebellion”, and actually being the left-handed way. Only requiring “tradition (Tao)” to be in the “six arts” of the group is for the central principle.
Then the correct way to treat “classics” is to “represent but not write” [6]. However, the meaning of this term is very subtle. Liu Baonan once vigorously distinguished that Confucius was “reported” rather than “write”: “Mencius said ‘Confucius wrote “Year” and “Year” is a description, which also means “write” and is commonly known as 博官网. For example, Duke Zhou wrote “Chang Di” and summoned him to describe it, and he also said, “Written “Chang Di””. “[7] Liao Ping was extremely dissatisfied with such old sayings: “I and Zi Zhuo said that Confucius was ‘far away from Shun’, and he had never seen anything in his life’. The ancestors came out and were trapped here. When discussing the facts, all the six chapters are learned. The old saying “The Six Paths” were used as the emperor’s father, and the “Bao” that Emperor Sheng called, Confucius calmed down and performed it. The author calls the sage, and the author says the sage, so that all of them are old texts. However, Confucius’ practice of the Six Paths, but the current reviews of the poems are selected, and the selection of the poems is not the author. For the old texts, the rituals and ceremony, the two scholars and officials of the two families and the officials were of great importance to the case, so why did Confucius, a unique scholar in the country, come to be harmonious and transformed and preserved the gods, and see nothing in the world. How could he say that he was ‘not in his life’?”[Purchasing Club8]
Wang Bo analyzed “describing without doing”: “When discussing the problem of ‘description’, we should not be limited to the general situation, but should be concerned about how the statist is saying such a real content. ‘How to describe’ sometimes determines that the teller is just a simple statement, or perhaps more like a descriptive statement. For example, Confucius and Zixia’s “Pen” can read gifts from sex, which is obviously more exciting. Later, the author of “Yi Ji” wrote about “The Book of Changes”, which transformed it from a divination book into a classic of the same rationality, which was difficult to understand completely from the perspective of “speaking”. In fact, the describer often adds silence and privately scatters in the process of description, and injects his own meaning into… This kind of description that is most classical in writing shows the energy of “executed in description”. On the one hand, the author’s wish to read ancient timesAnd the idea of secular and ancient times, on the other hand, happiness comes too suddenly. It has reached the goal of innovation. The new and old are inseparable, but they are close and separated, making modern Chinese civilization appear in a continuous manner. ”[9]
In terms of this, we will explain the “classic” from the beginning and clearly express the thoughts that are implicitly unexplained, that is, the so-called “describe but not make”. This has also become the most important method for the development of Chinese thinking.
This article is to explore the concept of “describe but not make” under the landscape of this civilization. The method of “develops a case that later generations think: Zeng Yuan raised Zeng Zi. The first chapter of “Mencius: The Vast” once mentioned the differences between Zeng Zi and his father and son:
Zeng Zi raised Zeng Xi, and he must have wine and meat; if he wanted to eat, he must ask for something; if he asked for more than 10, he must say that he had. When Zeng Xi passed away, Zeng Yuan raised Zeng Zi, and he must have wine and meat; if he wanted to eat, he must not ask for something; if he asked for more than 10, he must say that he had lost, and he must go back. href=”https://twsharestory.com/”>Bao Sheng Sweetheart Network. This is what I call nourishing my mouth. If Zengzi, I can say that I can raise my will. If I treat my things like Zengzi, I can say that I can. [10]
Zhaoqi’s “Zhangzhi” says: “The highest level of filial piety and filial piety and filial piety and filial piety, I can say that I have been involved in the long term. Mencius said that he wanted to make his descendants Zengzi. ”[10] The idea of Zeng Zi and Zeng Yuan is very clear, but he has handled it simply. In fact, Zeng Yuan’s adjustment of Zeng Zi’s filial piety is extremely wonderful and worthy of deep exploration.
1. Go back to the facts
In the past, we have paid more attention to the detailed discussions on this section.
The note from Zhao Qi: “I will ask for what I want to ask what I want to ask what I love with my son
發佈留言