requestId:684aed9a0fb4e3.07387087.
Original title: Exploration of Taoist theory
Author: Zhu Hanping (professional and doctoral supervisor at Yuelu School of Hunan University)
Source: Author authorized by Confucianism Network, original published by “Qiusuo” No. 1, 2020
Time: Confucius was the second day of the middle spring of the Gengzi period in 2570
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The Taoist sect was constructed and completed in the Song Dynasty, so that many students regard the “law system” in Buddhism as the source of the Song Confucian Taoist sect. In fact, the origin of the concept of Confucianism and Taoism in Song Dynasty was in the pre-Qin Confucianism. In order to inherit the ways of the three generations of the ancestors, Confucius built a Taoist structure from Mi Xi, Lu, Shun to Zhou Gong by cleaning up and circulating the six chapters. The Confucian way of Confucius and the late Confucianism was importantly expressed through the passage, recording and preface of the Six Books. Tracing the pre-Qin Confucianism’s teachings, the main idea of Taoism includes three aspects: establishing the focus value of the way of the previous kings, tracing the character’s relationship with the way of the previous kings, and collecting the literary and classics of the way of the previous kings.
Keywords: Confucianism; Taoism; Six Sects; The Way of the Ancient Kings;
The Taoism theory created by Confucianism in the Song Dynasty did not arise in vain. Although the prosperity of the Taoism in the Song Dynasty was related to the comfort of the teachings and teachings, its thinking was based on the Confucianism in the pre-Qin period. Through the exploration and activation of pre-Qin Confucianism, Confucianism gradually established and developed into a systematic thinking of Taoism. “Han Book·Archives” believes that Confucius’s thoughts on establishing Confucianism were “traveling in the six chapters, paying attention to the world of benevolence, and ancestors talked about Shun, and sacrificing the price of one monthZhang Wenwu”. This passage contains three basic elements of the Confucian and Taoist sectarian theory of Song Dynasty: the focus thinking of establishing Taoism (benevolence), the character relic of the Taoism (Shun Wenwu), and the literary classics of the Taoism (Sixth Book).
Zhu Xi’s construction of Taoism was based on the prefaces for “Theory”, “Big Learning”, “The Doctrine of the Mean” and “Mencius” to express his construction of Taoism classics originated from the pre-Qin Confucianism. Confucius and the pre-Qin Confucianism also expressed and constructed their Taoist thoughts by conveying, recording and prefaced by the Six Words. In the Confucian Scriptures with the characteristics of transcription and other articles such as “Yi Qi”, “Quan Ji”, and “Preface to Shang Shu”, we can find that the Taoist authors of late Confucianism have been logically copied? Caiting priceThinking.
This article hopes to make a historical source of exploration of the Taoist thinking of late Confucianism, including the focus value of the way of the previous kings established by late Confucianism, the character recounting of the way of the previous kings, and the literary and classics that record the way of the previous kings.
1. The focus value of the way of the previous kings
During the war in the country, hundreds of schools of thought emerged, and all schools and sects proposed the Taoist art of saving the world. Moreover, most of them regarded the Taoist art they proposed to the “Last Kings” of the three generations and even the ancient times. However, among the hundreds of schools of thought, as long as the Confucian school worships the three previous kings the most, because historians have long decided that the only Confucian school of thought dozing off. After waking up, she found that she was actually a supporting role in the book, and she creatively developed and constructed a set of ideological systems focusing on benevolence and morality through “Zuan Shun, and she was fond of civil and military affairs”. In the works of Confucian scholars who independently express their own thoughts and views, or perhaps in the teachings of ancient texts, Confucianism never forgets to describe its own learning to the “way of the previous kings.” Therefore, in the pre-Qin and two-Han Confucian scholars and journals, we can read a large number of commentaries on the ways of the previous kings, and regard our own writings as a inheritance of the ways of the previous kings of the three generations. In this way, all works of late Confucianism and translatorial learning have a broad meaning of “Taoism”.
The late Confucians tirelessly traced, developed and advocated the “way of the previous kings”. What are the thoughts of these “Tao”? It should be said that when the three generations of ancient kings managed the whole country, they had a political experience and thinking civilization including the system of tribute, moral governance, and the middle way. However, the late Confucians combined the focus value and essence of thinking into the “way of the previous kings”. In the late Confucian essays and memorial books, the content that can become the “way of the previous kings” is actually the original form of many of Confucianism’s main thinking concepts such as benevolence, obsession, and doctrine of the mean.
Confucius and students often talk about the ways of Shun, Wenwu, and Zhou Gong. The important content of the ways of the previous kings he said is the principles of the way of the ancestors, the middle way, the way of benevolence, and the way of filial piety and brotherhood. In the pre-Qin literature, we can often see that the way of the previous kings is the way of the middle. As the “Speech·安安” records said: “安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安This passage recorded in Theory should have a very long source. There are similar records in the existing “Shangshu·Big Yu Song”. In the Qing Dynasty’s “Preparation” of “Preparation”, there is also a record that King Wen of Zhou finally gave “Zhong”. It can be seen that in the long history before Confucianism came into being, there was an era where “middle” was the focus. Secondly, Confucius also believed that the “benevolence” advocated by Confucianism is the “way of the previous kings.” “The Book of Thoughts·Zi Lu” records: “The Master said: ‘If there is anyA king will only be kind before the world. ’” means that the civilization of the “king” is “benevolence”. In fact, Confucius has made a clear rule on the ancient “dominant” and “king” way of “dominant” and “king” of “benevolence” in “Mencius: The “benevolence” is “benevolence”. As Mencius: The “Odemocracy” is “benevolence”. As Confucius said in “Mencius: The second way of Taoism: benevolence and unkindness have been destroyed. ’” Third, the way of the previous kings recognized by Confucius was also tribute. The “Speech” recorded many Confucius’ respect for the ways of civil and military affairs and Zhou Gong. He said: “I am so depressed that I am from the Zhou Dynasty” (Speech Zihan), “I am not as literary as I am, since King Wen has not, my literature is not in the beginning” (Speech Bayi), “I am so declining! After a long time, I will not dream of Zhou Gong” (Speech Shuer), “The Zhou Dynasty in my mind is also a model of rituals and moral governance, and rituals and moral governance are his civilization fantasy and political management ideas. In addition, in a large number of late Confucian literature, the previous kings were often given , domineering is regarded as a model based on the common and impartiality. It can be seen that Confucius and his Confucianism’s “the way of the previous kings” is actually the middle way, benevolence, ritualism, moral governance, etc. pursued by the former kings such as Shun, Wenwu, and Zhou Gong in the process of governing the country.
After Confucius, “the ancestors talked about Shun and criticized the way of the previous kings”, and respected the way of the previous kings, which has become a broad-minded characteristic of Confucianism’s later studies. Mencius was a thinker who valued the way of the previous kings and attributed the value of Confucianism to Shun and civil and military. Therefore, “Mencius·BaoqingTeng Wengong’s first” clearly states that “Mencius’s nature is good, and his words must be called Shun.” Mencius believed that whether it was for politics or learning, he must inherit the “way of the previous kings”, as he said: “Those who observe the way of the previous kings and wait for future learners” (Mencius, Teng Wengong’s second) ” Can governments be wise if they are not based on the ways of the previous kings?” (Mencius: The W
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