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Original title: The Taoist Scriptures of the Second Cheng and Zhu Zi
Author: Zhu Jieren
Source: “Huadong Master Fan University School·Philosophy and Social Sciences” Issue 2, 2018
Time: Confucius was in the 2569th year of the Wuxu period on the 28th day of the 28th day of the 2018
Jesus April 13, 2018
In recent years, research on Taoist problems has been both passionate and profound, and has achieved remarkable results. The study of two foreign scholars is particularly worthy of our attention. One is Su Feixiang, a German student, and the other is Cai Hanmo, american student.
Christian Soffel, a major academic professor in Trier, Germany. In 2010, he published an article titled “The Usage of the Word “Taoism” before Zhu Xi” [①] at the International Academic Seminar on Commemorating the 880th Anniversary of Zhu Xi. The year-night highlight of this article is that it reminds the lexicon of the word “Taoism” for the first time. He pointed out that as early as the Tang Dynasty, the word “Taoism” had already appeared in related literature [②]. This discovery completely overturned the historical view that Zhu Zi was the first to apply the term “Taoism” [③]. This article sorted out the situation when Zhu Zi’s previous Song people applied Taoist lyrics, pointing out that Li Ruoshui, Liu Caishao, and Li Liuzu all applied Taoist lyrics, and their time was earlier than Zhu Zi. Su further pointed out that Zhu baocai‘s application of Taoist vocabulary may be related to Zhang Jun and Zhang Feng’s father and son. Su believed that in the process of the evolution and development of the word and concept of Taoism, “Zhu Xi’s achievements were to generalize the Taoism, which had a great impact on later generations. It was only after Zhu Xi that some people used the simple verb of “Taoism” to promote related statements. Before Zhu Xi, although some scholars used “Taoism” to call academics or The system of political inheritance, but these are occasional and rare phenomena, cannot be said that Zhu Xi had already had a systematic ‘Taoist forum’. “[④]
In 2015, Su wrote another article on “The Sect of the Nature of the Song Dynasty” in the “School of the People of the Song Dynasty”. Su believed that “the concept of ‘Taoism’ was extremely important in the Song Dynasty, and had a strong influence until today.” [⑤] One of the main developments in this article is to discuss the relationship between “Taoism” and “Studyism” and “Governance”. He believed that the original connotation of the Taoist concept refers to the teaching system of the Confucian teacher system, but it also goes withThere is a connection between “school” and “governance”.
American scholar Charles Hartman’s high-written article “The Serious Blessings of History” is a work that makes a chapter of the “Sugardaddy” in “Handle”. The history he wants to overturn is an abstraction of Qin Jing’s back. He invented a new way of so-called “text archaeology” (I am so kind, so-called “text archaeology” is almost all the ways and models of learning and proofreading), and made a continuity of our historical and value view, and I cannot match his basic views. But he discovered a stele written by Qin Zhu for Song Gaozong’s “The Pictures of the First Sages and the First Scholars”. In the inscription, Qin Jing applied the word “Tao Sect”:
I once did not know the writings of King Wen. Confucius conveyed them, and the words “Tao Sect” were written by him. [⑥]
Cai also pointed out that Ye Qiuguan was very curious about what would happen if she deviated from the so-called plot. This inscription is called “The Qin Emperor Zhang Gaozong and him are the laws and regulations and true inheritors of the Tao.” [⑦] It must be admitted that Cai’s discovery is the main one, and his observation is also profound. The discovery of this article provides the main traces and basis for the occurrence and development of the Taoist sect in the Song Dynasty and the exploration of the deep civilization and political landscape of Zhu Zi’s Taoist sect.
2
A main concept included in the term “Taoism” is the transmission of Confucianism, civilization and academic speech.
“Mencius•The Heart of the Heart”, Mencius said:
From Shun to Tang, he had more than 500 years old. If Yu and Gao Yao, he would know it when he saw it; if he was burned, he would know it when he heard it. From Tang to King Wen, he was over 500 years old. If Yi Yin and Li Zhu were seen, they would know it; if King Wen was heard, they would know it. From King Wen to Confucius, he had more than 500 years old. If Taigong looked at it and scattered, he would know it if he saw it; if Confucius, he would know it if he heard it. From Confucius to this day, there are more than a hundred years. In the world of sages, if this is not far away, if this is close to the residence of sages, if this is very much, but there is nothing, there is nothing. [⑧]
On ordinary opinion, this is the first time that someone has clearly drawn up a continuous path map of the Confucian state. Zhu Zi finally has two very long notes in this article. The first paragraph quotes “Lin said: ‘Mencius said that Confucius has not yet gone far, and the country is close, but there is no one who knows it. After more than 500 years old, have they heard of it again?’” [⑨] After the quotation was completed, Zhu Zi said:
Followly, although this statement is not dared to say that it has been passed down and is dismissed by later generations, the reason why one sees that there are those who cannot be rebelled and that the principles of nature are not lost, and that the law of nature will not be destroyed, and within a hundred generations, there will be a god who will understand it. Therefore, at the end of the article, we will follow the order of the saints and finally use the to take care of the website leader, so we can understand that it has its existence and wait for the saints to be invincible. It is very profound! [⑩]
Zhu Zi’s pronunciation begins with a sad expression of Lin’s controversy over the Taoist sect. He believed that the methods of teaching Taoism are different from “knowing by seeing” and “knowing by hearing”. The Confucian tradition “when looking at each other for hundreds of years, it is not allowed to be taught by words or ears, but secretly given to each other.” That is to say, the Confucian Taoism does not depend on people’s words and words. “This is the body of the mind, which is inconsistent with the content labels of the daily use of the birth: the combination of heaven, the elite of the industry, the sweet article, the marriage first and the love later. Those who are not worthy of the mind know it is big, but those who are not worthy of it know it is small, but the body is complete and complete, so as to get the meaning of it. Although the six-match is in the world, the heart is the same as the same, if it is in line with the same state.” [11] Zhu Zi believed that the Confucian Taoism had a strength beyond the times, so there was no need to worry about it being displaced. He predicted that “In the past a hundred generations, there will be those who will learn about God.” Secondly, he pointed out that the book “Mencius” ends with this passage of Mencius, which first expresses that Mencius’ Confucianism and Taoism has its own tradition, and secondly, it emphasizes that the tradition of this tradition is waiting for future generations to be inherited. What is particularly worthy of our attention is the sentence “There are people who cannot be rebelled”. This is to say that Mencius was a person who undertakes historical missions and he could not recommend its responsibility. If you are careful, it is clear that it is a tray for its own Taoism.
Korea is another person who clearly defines the Confucian tradition. He said: “The reason why Xi was passed down by Shun, the reason why Shun was passed down by Yu, the reason why Yu was passed down by Tang, the reason why Tang was passed down by Wenwu Zhou Gong, the reason why Tang was passed down by Confucius, and the death of Confucius was not allowed to be passed down.” [12]
Su Feixiang pointed out: “The system of Korean healing is that there are sage kings who are ‘monarchs’ and sage scholars who are decent ministers (after Confucius), but there are no sage kings and sage ministers who are decent ministers, but there are no sage kings and sage ministers. Mutual relevance (Gao Yao, Yi Yin and other Chen ministers). This is clearly divided into two stages: the governance (before Zhou Gong) and the learning (after Confucius). “[13]
As Su pointed out, whether it was Mencius’ system, or the Korean healing system, and even the descriptions of the Taoist teaching system by the Tang and Song dynasties, there was a irresistible and unfavorable sign: there was position and no position. [14] As Su said, before Confucius, the govern
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