【王聞文 沈順福】立人極,續道統:宋儒視一包養行情域下的“孟子與《易》之關系”思惟發微

作者:

分類:

requestId:6851861dadb668.29975882.

Establishing a strong and continuous Taoism: The thought of “The Relationship between Mencius and the Book of Changes” under the Song Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confu The reason why they value the relationship between Mencius and the Book of Changes is that: First, in order to restore the profound and concise interpretation of Confucianism in Qing and Han Confucianism, they strive to restore the logical thinking of Confucian classics; second, from the perspective of inheritance of “Taoism”, they believed that Mencius was the master of the collection after Confucius, so as to reconstruct the Confucian system of Confucianism in the position of Gao Mencius and Mencius, and reconstruct the Confucian system in a state of affairs in the Confucian state from the perspective of “Taoism”. , and use this to resist the Buddhist master’s impact on Confucianism; the third is based on the idea of ​​”time” and “change”, which emphasizes the value of “human” in the transformation, and thus “establishing a person’s extreme”. This is also the most important point, and is the gradual problem of the development of Confucianism, which is to highlight the subjectivity of human beings, and to improve the position of human beings from the perspective of the relationship between heaven and man, and to highlight the dominance of human beings.

 

【Keywords】Mencius; “The Book of Changes”; Confucianism in Song Dynasty; Person; Taoism

 

[Author’s Introduction] Wang Gaowen, a graduate student at the Shandong University of Confucianism Advanced Research Institute, the purpose of the discussion is: pre-Qin Philosophy, Song and Ming Philosophy. Shen Shuofu, professor at the Shandong Confucian Advanced Research Institute, doctoral supervisor, and is an important part of the Chinese philosophy research.

 

 

Introduction

The book “Mencius” does not mention the relevant contents of “The Book of Changes” and the use of “The Book of Changes” [1]. This leads to the dispute between the later Confucians on the question of “Can Mencius know the Book of Changes”, whether it was the Confucian scholars of the Tang Dynasty or the Song and Ming dynasties who had discussed this issue. Especially in the Song Dynasty, the Song Confucians represented by the Second Chengs strongly advocated that “Mencius was well aware of the Book of Changes”. Regarding why the Confucian scholars of the Song Dynasty said that Mencius knew the problem of “The Book of Changes”, there were not many discussions in the academic community [3]. Even if some scholars noticed this problem, it was mostly an assessment from a historical perspective, and did not deeply understand the essence of this problem. The Song Confucians used the opportunity to explore the relationship between Mencius and the Book of Changes, in addition to their love for Mencius, they were more about exploring the energy of “man” in this, and using this to build their own philosophical system, and then extending Confucianism’s understanding of the “relationship between heaven and man”. This topic is about the entire Confucian history of Confucianism, and it is also the main reason why Confucians of the Song Dynasty love to respect Mencius. Only by deeply exploring this problem can we more clearly understand the evolution of the Confucian relationship between heaven and man and the connotation of Song and Ming cognition.

 

1. The relationship between Mencius and the Book of Changes

 

The Book of Changes, as the main classic of Confucianism, occupies a major position in the history of Chinese thinking. As the “head of the community” and “the source of the big way”, it has not been ignored in Chinese history. As the “Han Shu·Archives” describes its relationship with the Five Books: “The text of the six arts: “Le” is to harmonize the spirit, which is the expression of benevolence; “Pen Shu” uses correct words and uses meaning; “Le” uses wise things to clarify the body, and those who are wise are to understand, so there is no training; “Book” uses broad listening to knowing skills; “Year” uses hindrance, which is a symbol of faith. Five is to hold the way of the five constants and be prepared, and the “Yi” is the source of the “Yi”. Therefore, it is said: “The “Yi” cannot be completed. See, the universe may almost stop, and the six combinations are said to be the end. “[4] The Han Book here uses the five most important examples of Confucianism, to illustrate that although these classics have their own uses and representations, the source of their thinking is given by the “Yi” and further pointed out that the universe, that is, the six combinations, is closely related to it. If there is no development of the “Yi”, then all things in the country will have no such thing as existence. It can be said that the Han Book’s evaluation of “The Book of Changes” is extremely high, and it is mentioned to the position of the six contracts and the source of all things, aiming to illustrate its significance. And many students [5] also followed this explanation. For example, the officials of the Four Library of the Qing Dynasty said, “The Book of Changes is vast and full of Taoism, and it is not included. It includes geography, geography, geography, rituals, military books, learning, and calculations to catch fire outside the area. It can all be used to support the Book of Changes” [6]. In the same way, it is believed that the Book of Changes is a symbol of the image and beyond the reach. This is enough to see that the position of the Book of Changes in Chinese thinking history is extremely important, and it can be said to be a book that scholars must read, and because it is a classic that is highly praised by Confucianism and Taoism, it has had a great impact in history.

 

Mencius, as the main representative of Confucianism, was respected as “Asians”. Like Confucius, he was also a great Confucian scholar who read a lot of books. He must have read the Book of Changes or had a profound study on the Book of Changes. This point was said in Zhaoqi’s “Mencius Notes”, “I learned Confucius’s thoughts and the way of governing Confucianism, and understood the Five Books, especially in “Penzi” and “Books”” [7]. The “five chapters” mentioned here have been evaluated by scholars [8] based on the relevant academic system of the Han Dynasty as “The Book”, “The Book”, “The Poem”, “Treasure”, and “Age”. Then we can know that Mencius knew the “The Book of Changes” and should have a more profound study on the “The Book of Changes”. However, if this is not recommended, there will still be doubts. If Mencius knew the Book of Changes, why did Mencius not say the Book of Changes or invoke the content of the Book of Changes in his works? In order to illustrate this problem, the need was wrapped in Song Wei’s feathers from Meng Xiaocao all the way, and he no longer shook his eyes at this moment, but the source of the learning of the son was sorted out.

 

In the academic world, anyone who believes that Mencius was educated by Confucius can be said to be the birth of Confucius. Sima also said in “Historical Records: Mencius and Xunqing’s Profile”: “Meng Hua is a native of the country, and he was a disciple of the gate of the scholars… He describes the virtues of the Tang, Yu and the three dynasties, so the differences are divided. After retreating and giving up the disciples of thousands of chapters, he describes the meaning of Zhong Ni., wrote seven chapters of “Mencius”. ”[9] According to Sima’s words, Mencius did not learn from Confucius alone, and his statement was like Confucius, who called the virtues of the three generations to express the saints’ reputation. Mencius himself also believed that he was the inheritor of Confucius’ learning and clearly expressed the person who wanted to learn from what he wanted, “You can serve as a sect, you can stop, you can last for a long time, you can stop quickly, you can stop quickly, you can stop quickly, you can stop quickly, you can stop quickly, you can stop quickly, you can stop quickly, you can stop quickly, you can sto


留言

發佈留言

發佈留言必須填寫的電子郵件地址不會公開。 必填欄位標示為 *