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The Doctrine of the Mean affects the “Yi Biography” commentary*
Author: Ren Milin (Associate Researcher, Institute of Philosophy, Chinese Academy of Social Sciences)
Source: Author Author Authorized by Confucian Network Published
Original from “The Graduate School of Students of the Chinese Academy of Social Sciences” Issue 2, 2019, Issue 2
Time: Confucius was in the 2570 year of Jihai Pu month Bingxu
In fact, from the perspective of the physical system and text content, “Yi Shi” should be influenced by “Doing the Mean”. From the perspective of the theory of the way of heaven, the Doctrine of the Mean uses “honest” to speak of the way of heaven, while the “Yi Ji” uses “yongyang” to speak of the way of heaven. This idea of using “Yinyang” to explain “the way of heaven” was clearly influenced by the Yinyang family during the war. From the perspective of kung fu theory, the kung fu theory in “Yi Chuan” can only gain proper understanding based on the theory of the way of heaven in “The Doctrine of the Mean”. In terms of textual expression, the words “life” and “morality” in “Dog of the Mean” are not used in combination, while “Yi Chuan” clearly mentions words such as “life” and “morality”. According to the evolution rules of the lyrics from single lyrics to repetitions, “Yi Chuan” should be written after “Dog of the Mean”.
【Keywords】 “The Doctrine of the Mean” “Yi Ji” The Discussion on the Way of Heaven Kung Fu
“The Doctrine of the Mean” and “Yi Ji” are both the main classics of Confucianism in the pre-Qin period. The Doctrine of the Mean says that Zi Si wrote, but the words “There are carriages in the same world, the books are the same texts, and the movements are the same” are not seen by Zi Si, so some of them are from Zi Si. However, in general, the front and back are in harmony, and these last chapters can be ignored. “Yi Ji” was considered to be Confucius’ book before the renovation of the Song Dynasty. Since the European and Yang practiced doubts, the “Yi Ji” began to cause disturbances in Confucius’s book, but there are still people who insist on this discussion. Although “Yi Ji” was not written by Confucius, his thoughts were influenced by Confucius and he had no doubts about it. Although the ten-wings of “Yi Ji” are not written by one person at a time, their thinking can be understood in a unified system, which all make the philosophical divination books of “Yi Ji” philosophical. Therefore, although the times and authors are not the same, their thinking has its own way of being in front and behind. This is why Han and Confucianism combine these ten chapters to be the “Ten Wings” of “Yi Ji”.
The Doctrine of the Mean and “Yi Ji” are one of the works of the Zi Si School of Thought to Discuss the Principles of Life, and the other is the works of the Confucianism of the Warring States Qin and Han Dynasty. The two seem to be incompatible, but they are detailed, its thinking system is surprisingly similar. Many later generations have commented on this point, such as the Qing Dynasty’s “The Book of the Doctrine of the Mean” said: “I have summed up the sixty-four hexagrams of the “Book of the Book of Changes” by saying that “Zhong” has been stolen. Zi thought of Confucius’s intention and wrote “Dogs of the Mean”, which is in line with the “Book of the Mean”. [①] Xiong Shili said: “Song Wei was stunned for a moment in the “Dogs of the Mean”, and then he pursed his lips and smiled, “Chen Jubai, you are so stupid.” This book performed by the “Book of the “Book of the Mean”. ”[②] The two people, Money and Xiong, were confined to the statement written by Confucius, so they said that the Doctrine of the Mean was influenced by the thoughts of “The Doctrine of the Mean”. Rong Youlan also pointed out that the Doctrine of the Mean is closely related to “The Doctrine of the Mean”, and said: “The important meaning of the Doctrine of the Mean is similar to the important meaning of the “The Doctrine of the Mean”. For example, in “The Doctrine of the Mean”, “Yi Biography” also said. In the time when “The Doctrine of the Mean” emphasizes the time, and in the time when “Yi Ji” also emphasizes the time. …The authors of “Yi Ji”, perhaps some of them are the authors of “The Doctrine of the Mean”. At most we can say that there is a secret relationship between them. ”[③] Rong said that “Yi Ji” and the author of “The Doctrine of the Mean” overlap, but this point is still unfair. The above statements are not exactly the same, but they all reveal that there is a secret relationship between “The Doctrine of the Mean” and “The Doctrine of the Mean” and “The Doctrine of the Mean” and “The Doctrine of the Mean” still need to be explored. The above is discussed in detail from the ideological system and text content of “The Doctrine of the Mean” and “The Doctrine of the Mean” and “The Changes in the Dao of the Qian Dynasty, each of which is corrected in life.”
The human nature problem is undoubtedly one of the main topics that Confucianism pays attention to. Confucius’s comment on the origin of human nature and good deeds are still systematic, and he said, “The nature is near, and the relationship is far away” [④]. Confucius did not expressly say where this nature originated from? It is good or bad. From the perspective of the meaning, it seems that the human nature is near, and there are differences between the later generations, which are formed by acquired deeds. Confucius also said: “Only the superiors know and the inferiors are foolish. ”[⑤] Or this is said to Confucius’s three ranks of nature. However, this is inconsistent with the “near nature” statement. Zhang Dainian said: “What is said to be wise and stupid at the top is not about nature, but about the difference in talent and intelligence. Nature cannot be said to be wise and stupid. ”[⑥] This is true.
Confucius’s speech on humanity was simple, so he led Confucius’ later learning his views on humanity differences. Only from the source of humanity, the body can be divided into two categories: one is to find the roots from the human heart, and the other is to find the roots from the heavenly way. The former is represented by Mencius, while the latter is represented by “The Doctrine of the Mean” and “The Yi Bi”. Mencius believed that the “four ends” of benevolence and wisdom are all rooted in the heart, “correcting people’s nature, benevolence, righteousness, kindness, and wisdom are rooted in the heart. ”[⑦] (“Yuanxin”) Mencius said that it is well-known to the great masters and is not in the original discussion, so we do not deepen the discussion here.
The human way is found to be rooted in the way of heaven, which is the same as in “The Doctrine of the Mean” and “Yi Ji”. The opening of the “Dogs of the Mean” says:
The nature of the destiny of heaven, the way of willfulness, and the teaching of practicing Taoism. [⑧]
From the full text of “Dogs of the Mean”, this nature not only refers to human way, but also includes the nature of all things. However, it isFrom the source, whether humanity or material nature comes from heaven. However, what is said here is the “nature” of “destiny” or “nature” of “heaven”, or “nature” of “destiny”, or “nature” of “heaven”. The “nature” of “destiny” is the master of Cheng Jun. He said: “Those who speak of the nature of heaven are the way of heaven; those who speak of the heavenly things are the destiny of heaven.”[⑨]BaozhuangThis means that those who give to heaven are the destiny of heaven, also called it nature. The two are called different, but they are not different. The “nature” of “heaven” and “fate” is ruled by Wang Anshi. He said: “And I have this kind of destiny, and my destiny lies in my nature.” [⑩] This means that “Heaven” and “Destiny” are both called words. “Destiny” is caused by “Heaven”, and it lies in the nature of all things. “Fate” and “Nature” here are two things. The “nature” of “Heaven” is ruled by Zhu Xi. This destiny is a verb, and the destiny is a command. Zhu Xi said: “Fate is a command. Nature is a reason. Heaven uses the five elements of Yin and Yang to produce all things, and the atmosphere forms a shape, and the reason is also used. The sign is a command. Therefore, the birth of people and characters obtains the principles they receive, and they think that to strengthen the virtues of t
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