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Treunion: New construction of Qianlong and Jiajia and Han schools

Author: Liu Zengguang (Associate Professor of the Chinese Academy of Philosophy)

Source: “History of Chinese Philosophy” 2021 Issue 5

 

Abstract: Benevolence and gifts are the two realms of Confucianism. The understanding of gifts was also divided into two in later generations. The Song and Ming dynasties emphasized the master’s respect for reasoning, and focused on the meaning of individual cultivation; the Qianlong and Jiaqing Han schools emphasized the promotion of gifts, and focused on the meaning of social public life. On the basis of reflecting on the principles of the Qianlong and Jiaqing Han, Qianlong and Jiaqing proposed many concepts such as “to be the greatest person in human nature”, “to be able to distinguish between length and shortcoming”, “to be able to use the principle of gift”, and to focus on the new four virtues, which deeply reminded the theoretical and practical problems of the theory and theory of natural principles in terms of moral cultivation, political education, classical interpretation, etc., and made a comprehensive response. Qianlong and Jiajia and Han schools faced public careers directly. They demonstrated a new aspect of Confucianism and political practices for the construction of philosophical qualities. After deposed the theory of the natural principle of theory, they focused on qualities and explored the ability of the order of social public careers.

 

Keywords: Gift and respect  Qian Jia and Jia   Politics  Confucianism  Public

 

In recent years, the rise of academic research has become a year-round dynamic in Chinese philosophy research. For a long time, we have suddenly realized that learning and logic in traditional Chinese thinking is originally a whole, and there is no distinction between the two. By attacking the philosophical paradigm, the science of the Song and Ming dynasties was highly praised. However, the Qianlong, Jia and Han dynasties in the Qing Dynasty were regarded as being completely careless about real life and social politics, without thinking, and was only a study that focused on exams. [1] The result was that the Qianlong, Jia and Han dynasties and Han dynasties became the “drawers” in the history of philosophy. In this article, Qianlong, Jia and Han studies have discovered that the gift-making thoughts originated from the pre-Qin ConfucianismBaobao.com comparison, their reminders of gifts and construction of advanced predecessors, such as using gifts to replace the principles of nature [2], using gifts to make people The highest standard of nature and the four virtues that focus on gifts, embraces many dimensions such as theory, education, and governance. The program darkens Ye’s reputation and embarks on the path of celebrities step by step. Finally, it opens the rebirth of Confucianism in entertainment. This is the ability to focus on giving people to think about and explore the order of social public careers without the theory of the nature. In the modern secular society, this thought that Qianlong, Jia and Han schools and Han schools are undoubtedly worthy of borrowing from the ancients.

 

1. Giving the Lord’s respect

 

Confucius’s thinking includes both benevolence and gift. “Greeting the Lord” is the main component of Confucianism. “Theory” records that Confucius was particularly concerned with “gifting”. “Li Ren” chapter: “The Master said: Can you make a gift a country? What is it? If you can’t make a gift a country, what is it like?” In contrast, the “Advanced” chapter records the matter of “Zi Lu led his rebellion and said”, “The Master laughed at it”, Zeng Xi asked Confucius, “Why did the Master laugh at it?” Confucius replied: “For the country to give gifts, his words are not allowed, so he laughed at it.” It can be seen that the gift is the focus of the country’s energy, and Zi Lu’s words are rude and he is just obsessing the energy of the gift. It is the virtue of a righteous person to let go without competing. “The Emperor of the Spirit” “The Emperor said: A righteous man is proud but not in conflict, and a group is not in conflict.” “The Emperor said: A righteous man has no place to fight, so he must be shot! He bows and rises, and drinks down, and fights to be right.” These two paragraphs are those who Confucius clearly said that a righteous man is not in conflict. According to Xunzi’s “Tribute Commentary”: “People are born with desires, but they cannot get what they want. They cannot seek but cannot seek. They cannot embrace boundaries. They cannot fight. They cannot fight and are chaotic and chaotic.” The effect of gift is “determinal division and silence.”

 

From the source of the gift, the Confucianism’s strong emphasis on gifts is undoubtedly not a private statement by one person, but also a public statement by the scholars and officials of the age and age. “Zuo Ji” Zhao Gong wrote about the tenth year of Qi Yanzi: “Zi is the master of virtue, and he is the virtue of virtue. Anyone with blood and energy has a heart of conflict, so profit cannot be strengthened, and the idea will be healed. Yi is the basis of profit, and benefit will be born of evil.” Only by virtue can one not fight against profit, which is the real condition of meaning. “Zuo Ji” In the 13th year of Duke Xiang, he recorded the content of “Zhengren said”: “Zhengren is the lord of the lord. Fan Xuanzi ordered all the lords of the lower class. … In the world, the lord of the righteous people can still be able to help the lower class, and a gentleman can work hard to serve the superiors. Therefore, he has great honors, but he has no disputes, and he is arguing about his virtues. It is a ruling lord. It is a rude person. It is a rude person who is not a lord. , correct people to praise their merits to enhance their gentlemen, and gentlemen to criticize their skills to honor and correct people. Therefore, the high and low are not worthy, and they are born with misfortune, and they are chaotic and virtuous, and they are chaotic and virtuous. The country is always deficient. “Let this be the quality and content of the gift be demonstrated by the superiors, and the despise all remain peaceful but not conflict. This is a good politics. Yan Zi and the words “Zhengren said” both advocated gifts and cited “competition” as the cause of the country’s confusion and were different from Xunzi. Especially the “righteous people” in “Zuoshi” are often regarded as Confucius himself, which highlights the respect Confucius gave to the gift. Mencius’s words of the four aspects of “the heart of rebellion” (“Mencius: Gongsun Chou”) are also a continuation of Confucius’ thoughts.

 

In short, the gift of age makes the two dimensions of conception, personal virtue and national management, and the Kongmen is also like this. Zhu Xi also had a clear understanding of Confucius’ emphasis on gifts. His interpretation quoted the verbal words in “Li Ren”: “The gifts are the reality of gifts” [3]. In addition, he once explained “Talents make a country” in “Big School” “A family is benevolent, one country is benevolent; one family is let, one country is happy” and said: “Your gifts make you feel, so people also rise like this. I am very competitive and I am responsible for the common people’s gifts, how can I get him to do it! ”【4】But in Zhu Xi’s view, it is not enough to stay in “ret”. It is more important to study the foundation of gifts, which is the principle of heaven. Zhu Xi said: “Talk is the text of the principle of heaven and the principle of human affairs. ”【5】Song Confucians said that “reason is called gift” since the beginning of Taoism’s learning. Zhang Xiu, Cheng Xi and later Zhu Xi all followed this path of saying gifts based on reason, presenting a priority of rationality and a direction of respecting rationality and lightness. 【6】Since reason is the foundation, then the way to seek rationality is extremely important, so the “respect for the ears and continuous voices, which are the focus of kung fu discussion, “I’m still at the rescue station” and “you come to pick it up” was emphasized by Cheng and Zhu. Cheng’s “The Master’s Respect” [7] The word “The Master’s Respect” has a profound impact on later generations of cognition. When Zhu Xi evaluated Cheng’s contribution, he said: “Since Qin and Han, scholars have not known the word “Jing” until Cheng Zi said it with great since he was very concerned, and learners knew what they were trying.” 8 Zhu Xi’s emphasis on respect was too much, and he said: “The word “Jing” is saint The first essential meaning of the door is to be separated by a tail, without being cut in a twilight way.” “The contrast between respect scores and divine dignity, plus the heroic signs of Wan Yuru and the word “Ye Qiuguan” is the key to maintaining the true saint’s door.” [9] Zhu Xi even believed that from Shun to Confucius, “the sages were just one word”, that is, “respect”. [10] Cheng Zhi “specially invents the word “respect” is the inheritance of this tradition. [11] Therefore