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Zhu Xi’s “Study Literature” discussion
Author: Ji Xin (Beijing Major Philosophy Department)
Source: “History of Chinese Philosophy” 2021 Issue 6
Abstract: Zhu Xi’s interpretation of the meaning of “scholars” in “Theory”, has his own desire to understand the “words of sages” and reply to classical meanings. While responding to the other explanations of “Study” in “Study” and the students’ questions, Zhu Xi also successfully developed a set of explanations of “Study” or “Writing” himself. Regarding the definition and discussion of “literature”, Zhu Xi’s academic thinking system is closely related to the structure of his classical system. Zhu Xi’s own emphasis on “learning” also fully demonstrates the richness and in-depth nature of his theoretical thinking. However, Zhu Xi’s “school” discussion also has the strength between science and study, leaving a wide space for exploration and criticism.
Keywords: Zhu Xi Study “The Book of Confucians” “Writing” Bao Shengcai Sweetheart NetworkDictionary and Interpretation
The chapter of “Study·Study” says: “The door is filial and respectful, believing and trusting, and loving the public and benevolent. If you have the strength to do it, you can learn the article.” The explanation of “study” is not too big in the interpretation of “study”. The opening of “Study” is based on “study”, which refers to broad learning and emphasizes the quality and virtues that are practical and practical. Confucius advocated the practice of virtue and practice before “learning literature” after doing it. So how should we understand the “literature” of “learning”? During the Chinese interpretation, there are income and expenditure, meaning and broad meaning. There are interpretation orientations such as Taoism, Six Books, classics, texts, literature, and gifts.
Zhu Xi also has his own understanding of “learning”, which is characterized by uniformity and integration. This factor is ignored by the academic community. The previous academic community’s understanding of Zhu Xi’s interpretation of “study and literature” was taken from Zhu Xi’s “Writings, the texts of “The Book of Songs” and “Books” 1 in “Collected Notes on the Book of Songs”, which thus determined that Zhu Xi’s interpretation of “study and literature” was “learning “study and literature” 6 arts”. In fact, the cover message board does not end here. Zhu Xi’s interpretation of “scientific literature” has two basic tendencies: ancient “scientific literature” and modern “scientific literature”. In contrast, the meaning of “wen” is also different. The direction of “ancient” is to understand the “study” in the context of Confucius’ language presented by the text of “The Book of Songs”. The “text” here is like the interpretation of the “Six Writings of the Book of Songs” in “The Collection of Notes on Songs”, which is Zhu Xi’s understanding of Confucius’ “there is more than enough to do, but to learn literature”; the direction of “now” is also something that few scholars pay attention to, and is related to Zhu Xi’s extended interpretation of “study”, which is derived from his Zhu Xi’s “study” system, which is closely related to Zhu Zi’s philosophical thinking and is not well discussed. Detailed discussion on Zhu Xi’s “Study”The two directions of the two directions can also analyze the creative and integration and the problems existing in it, which also opens up a door to a deep understanding of Zhu Xi’s “literary” discussion.
1. Ancient “school literature”: a trace of the original meaning of “school literature” in “Theory”Baocai.net VIP
Since the Confucian literature in Confucius’ era still did not have the word “six poems”, “six stories” mostly refer to gifts, joy, shusbands, shusbands, books, and numbers. [2] Zhu Xi’s direct interpretation of the “text” of “school texts” in “Collected Notes on the Comments of the Discourse” is “the texts of “Six Essays” and “Books”.” This explanation can be said to Zhu Xi’s most intuitive interpretation of the context of “Theory”, and this explanation has the direction of restoring Confucius’ meaning.
In “The Essence of the Confucianism”, Zhu Xi once wrote Cheng Mingdao’s related explanation: “If you have the strength to do things, you should first establish your foundation. If you have something to learn the text, then you will learn the text. However, if you have the text in your book, you will come from the text.” [3] Xie Shangcai’s explanation: “Learning is reading books. In life, you will know that there are fathers and sons and brothers. You must first get filial piety and brothers, and then read books. It is not because you have the strength to do things to learn the text in the past.” [4], “As for those who have the strength to learn the text in order to learn the text, will they wander in the arts?” 5 Zhu Xi’s response to these two is:
If Cheng Zi is established and the text in the article comes from the source, it will be too fast. The so-called “to be filial to your brother and then read books” also says that the things that a man should do for his son and younger brother are always doing, not the way to be filial to your brother and younger brother. As the so-called filial to your brother and younger brother, you can read books. If Xie’s words are said to be “the best way to be filial to brothers and brothers is to be filial to brothers and brothers and brothers are to be said to be over. If you can learn literature in this way, will you be able to learn literature again? …Xiang used his learning to travel around arts, which seemed too light. Cheng Zi thought that reading books was a way of reading, and that all those who talked about the ways of the previous kings and practiced themselves and governed others were all in this place. I was particularly fond of the arts! [6]
Zhu Xi’s response seemed to criticize for criticism, so he neglected that Xie Shangcai also referred to “learning” as “reading books”. In fact, Zhu Xi had no doubts about “reading books” and “learning literature”, but the objection would be only equal to “traveling in art”. “Any reason why you talk about the ways of the previous kings is to cultivate yourself and govern others” is in the model of “learning literature”. This is a more specific explanation of the “school” of “Speech”. In addition, “Answer of He Shujing” says:
The students’ efforts are urgent but not in order to be biased, but they cannot make the final decision and the first move. The meaning of the viewer who says “if you have the extra effort to practice, you can learn writing” is the same. 【7】
The emphasis on the detailed and urgent sequence of the original and urgent order is to highlight the condition of “text” in the context of “school text” in the “school text” of “School text” in the “School text” of “Saying Text” as the condition, that is, “Under the condition that “Study” and “Book” “The Literature” refers to the “Writing” in “Study” in order, we should pay attention to the “Study” after “there is more energy to do it”. The explanation of the chapter “The Collection of Notes on the Book of Songs” is: “If you do it without learning the text, you will not be able to test the method of saints and understand the principles of things and reason, and what you do is not only out of your own interests, but not only will it be lost in the wild. ” (“Collected Notes on the Four Chapters and Sentences”, page 49) This sentence is a response to Hong Qingshan’s interpretation of “learning writing without having spare energy, but writing is literati; having spare energy but not learning writing is literati but being wild” (“Collected Notes on the Four Chapters and Sentences”, page 49).
Understanding the order of the sequence is not to say that the latter is not important. “Learning writing” and “learning writing” are both things that must be done. Zhu Xi was “learning writing” and “learning writing” in “Theory of Yongye” “quality and writing are wild, and literary and writing are literati history.” The interpretation of “Zhang Baocai.com borrows the Yang Shi’s “Handling Pipeline”: “The cultural quality cannot be achieved to achieve mutual cooperation. However, the charm of the quality can be harmonious, and white can be harvested. If the literary style is successful and the quality is intact, its roots will be destroyed. Although you have
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