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The transformation of history and the mutual understanding of “Confucianism and history”
——Taking the “Realization” discussion of Meng Wentong as an example
Author: Pi Mimi (speaker of the Department of Philosophy, Capital Teacher)
Source: Author Author Authorized by Confucian Network Published
Original from “History of Chinese Philosophy” 2016 Issue 02
Time: Confucius was in the 2570th year of Gengzi’s mid-spring on the 15th day of Gengzi’s Spring
� In the transition from learning to modern history, Mongolian language has developed the “comprehensive understanding of Confucian and historical” research paradigm, which not only highlights the objectivity of modern history research, but also retains the inherent value of the study itself, which is especially worthy of attention. The saying “Confucian and Historians are related to each other” comes from Meng Wentong’s “Five Confucian Confucianism·Preface”: “The rumor says: ‘Zhongni’s ancestors told Shun and praised the civil and military.’ He recommended the experience of this history and wrote it as a good rule for things. “The Book of Songs” and “The Book of Songs” Baosheng Sweetheart Network‘s writings were the result of the previous generations, and he decided to speak with words. Seeing her familiarity in action, Song Wei handed her a little peace of mind. Later, history is also worthy of Confucianism. In the beginning, Confucianism is also worthy of history. The world has declined, history has become more and more changing, and Confucianism is also more and more changing. . Confucianism and history are dependent on the brink of corruption, but they are invincible. ”[1] The term “Confucianism and history” expresses a kind of knowledge of the relationship between Confucianism and history in Mongolian language: the generation of Confucianism is the abstraction of thoughts and values from specific historical experiences; and Confucianism, which became a logical system, has participated in and shaped the history of its present, and has become a value guide for the future historical trend. In general, Meng Wentong only speculates the interaction between thinking and history, but in fact it is not so simple. In the article “The emphasis on the relationship between history, history and Confucianism and the establishment of “criticism of Confucianism” – Using “Five Confucianism” as the characteristics of the concept of “Confucianism” in the middle of the “Five Discussions of Confucianism”, Mr. Zhang Zhiqiang deeply explored the views of Meng Wentong and pointed out that the “relatives of Confucianism” is that “on the one hand, Confucianism is transformed into a system that is constantly being defeated in Chinese history. It comes from history and leads history, “Study” It is also no exception; on the other hand, Chinese history has become a history with civilized value due to the guidance and specifications of the Confucian theoretical value system. “[2] In the process of the rise and fall of modern Chinese history, historical studies with objective and practical goals only preserve the judgment of facts, and abandon the pursuit of value, or historicalize thinking, thus forming a relative value. Can these shortcomings be prevented? “Confucian and Historical Relationship” reminds the benign interaction between history and thinking, while in his own academic research, Meng Wentong developed “Confucian and Historical Relationship” from a kind of academic understanding toA self-examination in research and discussion methods creates a unique path to pursue value in historical research. This article uses the specific problem of “letting go” to transform the historical trend of modern academics into a landscape, reminding Mongolian to use the form of “rewarding Confucianism and history” and to evaluate this form.
1. The modern fate of “光”
In ancient times, there was a special event. They formed the last historical memory and ideological resources of the Chinese civilization. “光” is one of them. It describes the three ancient sage kings, Shun and Yu, and uses non-blood inheritance to impart the throne. The earliest records about “刘刘” can be traced back to “Shangshu·压”, and at the age of war, it has sparked rival discussions in hundreds of schools of thought, and various schools of Confucianism, Mohism, Taoism, and Law have been published one after another. During the reign of Emperor Hanwu, he became excited during his studies, and political science was determined to be one, and “letter” became the main topic in his studies. Hanyi teachers believed that “the destiny of heaven is always alive and not a single surname” [3], and the ancient annotators also believed that the focus of the Holy King’s nation is the political value of “the whole country is public” [4]. Therefore, from Han to Qing Dynasty, “Liang” has always been regarded as one of the most important topics in learning.
But with the rise of the modern declining and the ancient storm, the “leniency” that people have been suspicious for two thousand years has begun to gradually collapse. “Shang Shu” is a classic based on “Shang Shu” that is suspected. By clearing the ancient history of Chinese history formed by “levels and sanctions”, the ancient history distinguished school believed that “Shang Shu” was but a “story” compiled by the Mohists during the war period in order to promote “Shang Shu” [5]. In the 20th and 30th years, under the influence of Marxist historical analysis and Eastern academic thoughts such as human science, a new explanation of “leniency” emerged. In the book “Research on Modern Society of China” published in 1930, Guo Moruo responded to the ancient Chinese period of Shun in the Punaluya marriage era in “Modern Society”. At this time, the father-right society had not yet been established, and the father-son inheritance system had not yet been formed. Therefore, the prototype of Shunyu’s “letter” was considered to be a primitive tribal leader’s selection system during the matriarchal society period [6]. However, these research and discussions that adopt scientifically proven attitudes and methods, aiming to restore the “true face holes” have abandoned the Confucian values and meanings inherited by “limited” VIP.
Meng Wentong proposed a new solution to the reading. He divided the historical meaning and the “resignation” in terms of historical meaning, and made a profound theoretical development and modern interpretation of the “resignation” as “history”. It is worth noting that his historical analysis thoughts came from the initiation of Liao Ping, a scholar in the late Qing Dynasty, and the ideological principles he developed were closely related to the historical context. Therefore, Meng Wentong’s interpretation of “分生” not only comes fromThe two divergence levels present a fusion and interaction of history and thought, and more importantly, he provides a way to preserve academic value in the modern academic research paradigm.
2. From the introduction of history: clarifying the historical and historical statements of “分生”
In 1927, Meng Wentong wrote a manuscript on “Ancient History Zhenwei”. The writing of this book is based on a mission by the practitioner Liao Ping. Liao Ping pointed out: “In ancient times, the borders of the Five Emperors are different from each other; the ancestors and fathers and sons have been between them for ten hundred years, and they are not different from each other.” Please ask Meng Wentong. “A detailed study can break the old sayings of inheritance, so as to see the distance between the establishment of the Han and Xia Kingdom and the opening of the country, which is different from the different things. The world can reach the reach of the tribe.”[7] Faced with the phenomenon of confusing and parallelism of Chinese ancient history records, Meng Wentong proposed an explanation of the origins of many ancient history in “Ancient History Zhenwei”. This thought has a major influence on the ancient history of Mongolian Wentong’s explanation of “letter”. The structure of this thought was deeply influenced by Liao Ping’s study.
Liao Ping is a master of modern literary scholar in the late Qing Dynasty. He has experienced six serious academic changes in his life. Among them, “One Change” has the deepest influence on Mongolian literary. Before Liao Ping, students divided the current and ancient Chinese literature into different languages, either by differences in words, by differences in meaning, or by establishing officials and non-disciplines. However, Liao Ping’s “one change” began to distinguish the present and ancient Chinese by the system of gifts, and used “The King” and “The Zhou Lu” as the standard for judging the present and ancient Chinese. He pointed out: &#
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