Abstract: Benevolence and etiquette are the two-dimensional of Confucian thought, and the understanding of etiquette in later generations has also been divided into two, Song Ming Theory emphasizes the principle of respect for the poor, focusing on etiquette in the sense of individual cultivation; Qing Dynasty Qianjia Sinology emphasizes courtesy, focusing on etiquette in the sense of social and public life. On the basis of reflecting on the theory of science, Qianjia Sinology put forward many concepts such as "giving way to the greatest humanity", "giving way to etiquette and resignation, reasoning between right and wrong", "rationalizing the right to be polite", and the new four virtues with jean as the core, which profoundly revealed the theoretical and practical problems existing in the theory of science and technology in terms of moral cultivation, political indoctrination, and classical interpretation, and made a comprehensive response. Qianjia Sinology confronts public life, and their construction of the philosophy of courtesy shows a new aspect of Confucian doctrine and political practice; after deposing the ontology of Tianli, they rethink and explore the possibility of the order of social public life with comity as the core.
Keywords: courtesy, respect, qianjia, politics, confucianism, public
In recent years, the rise of the study of scripture has constituted a major driving force for the study of Chinese philosophy, and for a long time we have ignored that in traditional Chinese thought, the study of scripture and the study of righteousness are a whole, and there is no stark difference between the two. Stuck in the paradigm of philosophical disciplines, Song Ming Theory was highly respected, while the Qing Dynasty's Qianjia Sinology was regarded as a classic that did not care about real life and social politics at all, and only paid attention to evidence.[1] The result was a contempt for Qianjia Sinology, and Qianjia Sinology became the "missing person" in the narrative of the history of philosophy.
In this article, Qianjia Sinology discovered the importance of the idea of courtesy derived from pre-Qin Confucianism, and their revelation and construction of the idea of courtesy transcended the predecessors, such as replacing Tianli with courtesy [2], the highest criterion of courtesy as humanity, and the four virtues with courtesy as the core, which contained multiple dimensions such as righteousness, scripture, and governance, and opened up a new aspect of Confucianism, that is, in the absence of tianli ontology, the possibility of rethinking and exploring the order of social public life with courtesy as the core. In a modern secular society, this thinking of Qianjia Sinology is undoubtedly very worthy of reference by today's people.
<h1 class="pgc-h-arrow-right" data-track="17" >, courtesy and respect</h1>
Confucius thought includes both benevolence and etiquette, and "courtesy" is an important part of Confucianism. The Analects record that Confucius attached great importance to "courtesy." "Li Ren" chapter: "Zi Yue: Can you be courteous to the country?" Why? You can't be courteous as a country, so what about etiquette? Correspondingly, the "Advanced" article records that "Zi Lu leads Er and is right", "Confucius Is Right", and Zeng Hao asked Confucius "Master He Yuye?" Confucius replied, "To pay tribute to the country, but not to let his words go." It can be seen that courtesy is the core spirit of ruling the country with courtesy, and zilu is not humble, which is contrary to the spirit of courtesy.
Letting go and not arguing is the virtue of a gentleman. "Wei Linggong" "Zi Yue: Gentlemen are reserved but not contentious, and the crowd is not the party." "Eight Tongs" "Zi Yue: A gentleman has nothing to argue with, and he will shoot too!" Give in and rise, down and drink, and its contention is also gentleman. These two passages are Confucius's explicit words that gentlemen are indisputable. According to Xunzi's "Treatise on Etiquette": "Born with desires, if you want but can't, you can't ask for nothing, and if you want without measuring boundaries, you can't be indisputable, and if you are chaotic, and if you are chaotic, you can't be poor." The role of the ceremony is to "fix the points and stop the disputes."
As far as the origin of courtesy is concerned, The Confucian emphasis on courtesy is undoubtedly not a private word of the family, but also the public speech of the scholars and masters in the Spring and Autumn Period. The "Left Biography" Zhao Gong ten years recorded Qi Yanzi's words: "Let, the lord of virtue also, let the word Yi de." Where there is flesh and blood, there is a contention, so the profit cannot be strong, and the righteousness is healed. Righteousness, the source of profit, also contains profit and iniquity. "Let be virtuous, the party will not compete with interests, and let is the premise of the realization of righteousness."
In the thirteenth year of the "Left Biography", Xiang Gong also recorded the content of "Gentleman's Day": "Let, the Lord of Rites also." Fan Xuanzi let it, and all of them let it go. ...... The rule of the world is also that the gentleman can still let it go down, and the villain's agricultural strength is on top of it. It is to be polite from top to bottom, and to be defiant and far away, from indisputable, it is called Yi De. And its chaos also, the gentleman called its merit to add villains, and the villains cut their skills to Feng Junzi. It is rude from top to bottom, chaotic and abusive, and from the struggle for goodness, which is called dim morality. The enemy of the country will always be followed. ”
Let is the essence and content of the ceremony, let the upper to demonstrate, then the lower to rest and not to argue, this is good politics. Both the yanzi and the "gentleman's name" advocate courtesy, and the "competition" is the cause of the country's coma, which is consistent with Xunzi. In particular, the "gentleman" in the "Left Biography" is often regarded as Confucius himself, which highlights Confucius's admiration for courtesy. The four ends of Mencius's words are said to be "the heart of resignation" ("Mencius Gongsun Ugly Shang"), which is also the inheritance of Confucius's thought.
In short, the concept of comity in the Spring and Autumn Period involved two dimensions: individual virtue and state governance, and the same was true of Confucius. Confucius's emphasis on courtesy, Zhu Xi also had a clear consciousness, and his interpretation quoted the text of the "Li Ren": "The giver, the truth of the courtesy" [3]. In addition, he once explained "courtesy for the country" in the "University" "one family benevolence, one country xingren; one family let, one country xingren", saying: "Their own courtesy has a feeling, and the people have also risen." Their own family is good for profit, but blame the people for courtesy, how to get him to respond! ”【4】
However, in Zhu Xi's view, it is not enough to stay in "letting go", and the more important thing is to exhaustively investigate the basis of etiquette, which is heavenly reason. Zhu Xi said: "Etiquette, the festival of heavenly reason, the etiquette of personnel." [5] Song Ru began with the Taoist study of Zhou Dunyi, who spoke of "rational etiquette", and Zhang Zai, Cheng Yi, and later Zhu Xi all inherited this path of reasoning and etiquette, showing a tendency to emphasize the priority of reason, and to emphasize reason over etiquette. [6] Since reason is the essence, it is extremely crucial to seek the formula of poor reason, so "respect", which is the core of the theory of kung fu, has been emphasized by Cheng Zhu beyond repetition. Cheng Yi's phrase "the lord is respectful" [7] had a profound impact on the science of later generations, and Zhu Xi commented on Cheng Yizhi's contribution: "Since the Qin and Han dynasties, all the Confucians have not known this honorific word, until Cheng Zifang spoke kindly and scholars knew what to do. ”【8】
Zhu Xi's emphasis on respect was even greater, he said: "The work of honorific characters is the first meaning of the Holy Gate, and it cannot be interrupted in an instant. "The word of reverence, the program of the True Holy Gate, the law of preservation." [9] Zhu Xi even believed that from Yao Shun to Confucius, "the transmission of saints is only one word", that is, "respect". [10] And Cheng Yi's "dedication to inventing an honorific character" is the inheritance of this tradition. [11] It is precisely for this reason that Zhu Xi believed that Confucius's words of "cultivating oneself with respect" were "to the end." [12] However, as the academic circles have pointed out, Cheng Zhu's words of respect are all about the preservation of the heart. [13] More importantly, if the doctrine of the doctrine is revered, the meaning of etiquette and comity is reduced or concealed.
For Zhu Zi's words of respect, people have already criticized it, such as Cheng Shasui, who thought that "when the sages did not say the word 'respect' alone, they only respected their relatives, respected the king, and respected the elders, and wrote a 'respect' word." Zhu Zi said bluntly, "The saint said 'cultivate oneself with respect', 'respect without loss'... Why not say it alone! [14] However, it must be pointed out that "self-cultivation and respect" is followed by "Anren" and "An people" (Analects and Xianqing), and "respect without loss" is followed by "courtesy and courtesy with others" (Analects yanyuan).
Cheng Zhu Yanjing is mainly in terms of his own physical and mental rectification, and does not involve the relationship between people and himself, so Cheng Sha's subsequent criticism is not unreasonable. In fact, the Qing Dynasty Qianjia Confucians also criticized Zhu Xi in this way. Qian Daxin analyzed that "the Lord is not suitable", and believed that Song Ru used this to interpret the word "respect" and interpret "no fit" as "no right", which was not the original meaning of the "Analects" of "no fit", and the "Analects" said that respecting the Lord and "acting" was "respecting things and not being in the heart". [15] In a nutshell, the internalization of rituals carries the danger of escaping from human affairs, which is one of the drawbacks of the science of science.
However, Song Confucianism's interpretation of etiquette with reason obviously has a more profound reason, the ritual contains many aspects of customs, systems and other aspects, the actual etiquette is changing, and the natural heavenly reason is constant, so the rational interpretation of the ritual means to judge and guide the actual society and politics with the heavenly principle as the basis for the ultimate value, so it also contains the criticism of Confucianism since the beginning of the Tao, which is the embodiment of the spirit of Song Confucianism and The Taoism. In this sense, it is necessary to talk about "not letting go".
"Analects of Wei Linggong": "Don't give in to the teacher." Zhu Xi's "Collected Notes" Yun: "Be a ren, take benevolence as your own responsibility; although the teacher is not inferior." Words should be courageous and must be done. Gai ren, man has his own and self-reliance, not a dispute, what is the sun? Cheng Ziyi: For benevolence in oneself, nothing and inferiority. [16] The emphasis is on the moral spirit of "benevolence as one's own responsibility" (Analects of Tabernacle), as ZengZi said. However, although this chapter deals with the relationship between master and disciple, it is only about the pursuit of the Tao, and not about the handover of master and disciple in practical life.
In the early Qing Dynasty, Li Yong noticed this difference when he explained that "when ren does not give way to the teacher", he believes that "let, virtue is also, and if you don't let it, it is not so revered." However, there are those who can be let go, and there are those who cannot be let go: all things should be done before others and then themselves; only the knowledge of their own physical and mental life, and the discipline of the Gang changming teachings, it is advisable to be brave and courageous, and to take on the responsibility of one's strength, although the teacher cannot let go. [17] This explanation is undoubtedly the embodiment of the Taoist spirit of the theologian, and the phrase "Gang Chang Ming Jiao Guan" expresses the political concerns of the science of science, so Song Ru appointed himself as a Taoist system, and took "the wrongness of the heart of the gejun" as the task of governing the world.
Qianjia Sinology often criticizes Song Confucianism for appointing himself as a Taoist ruler, insisting on the principle of demanding a monarch, but ignoring the Confucian understanding of the relationship between monarchs and subjects, and the level of "doing things with the Tao, you can't stop" (Analects advanced). Han Confucianism, also known as the three advices of the courtiers, can go, which shows that it is the consistent spirit of Confucianism to take charge of the Tao and not to obey the Tao. What Song Ru deplored was precisely the gentleman's courtiers who did not resist the power and correct power with the Tao. Therefore, Qing Confucianism's criticism of Song Ru is always "fighting", which is biased, and I don't know that Song Ru is doing something.
Time has changed, and qing confucian criticism also has its own rationality, not to mention that this kind of criticism has appeared at the end of the Ming Dynasty, and zodiac zhou's article "The Study of Man's Lord's Theory of Taking Ming Reason As the First" is deeply worried about this: "Even! It's hard to understand. The Lord of Man will overcome the world with reason, and the world will fight for reason in the Lord. The upper and lower levels argue with each other and desire to multiply, and do not take reason more than ever. ...... The affairs of the world are not allowed to be false, the law is not allowed, the way is not to be carried out on the top, the law is not kept to the bottom, and only reason wins. If the Han dynasty is invincible and the world is bad, if the Han is to the middle official, the Tang is to the surrender, the former Song is to the national use, and the later Song is to the peace agreement. ”【18】
Huang's opening laments the difficulty of reason, and he admonishes that reason is the most important thing for the monarch, and he also admits that reason is higher than the times, but the question is who can truly achieve the clarity of a saint. If this is not the case, both the upper and the lower are self-righteous, rather than giving in, and the final result will inevitably be selfish desires, the mysterious heavenly reason will be useless, the actual ritual law will become illusory, and the rule of reason will become the disaster of reason to chaos the world. This warning of the Zodiac Week was repeatedly echoed in Qing Confucian discussions on "reasoning and comity."
<h1 class="pgc-h-arrow-right" data-track="270" >2, "Let be the greatest of humanity"</h1>
In view of the shortcomings of the Theory of LiXuetian, Qianjia Sinology has conducted in-depth thinking around courtesy. Among them, the representative figure is Cheng Yaotian, who is also known as the "room of letting people" [19], who not only outlines the consistent tradition of the sage Guirang, which is different from the consistent tradition of Cheng Zhu Lixue's main respect; he also puts forward the New Four Virtues of "Harmony and Generous Concession and Forgiveness" with Jean as the core, and the Four Virtues of "Benevolence, Righteousness, And Wisdom" that are different from the Science of Science. Regarding the sage Guirang, Cheng Yaotian said:
Between family brothers, the word "let" is the main one. Taibo let the world go, and Yi, Shu, and Wu Zha let the country make way. ...... As for Shun's cultivation of Alexandria, the people of Alexandria give way, and there is no one wrong to give in at all times and nowhere. Confucius said, "How can we make a country with courtesy?" He also said, "His words do not allow him to do so, but for the sake of his words." However, "let" be the greatest of humanity. 【20】
The Four Books of Science, and Cheng Yaotian here is also based on the Analects, Mencius, etc., to discover the noble tradition of the saints since Yao Shun. Let not only exist in daily family life, but also occur in the royal industry of governing the country and the world, which highlights the universality of "letting go" as virtue, which is the so-called "no one at all times and everywhere without improper concessions". In Cheng Yaotian's view, "arrogance", "miserliness", "unscrupulousness", and "resentment" are the source of people's contention. The cure for these four is also contained in the Four Books.
He repeatedly talked about Confucius's saying that "a gentleman has three fears" in order to deal with "no scruples", and "no scruples" are from the "Zhongyong" "Gentlemen among the yong, gentlemen and timely." The villain is also mediocre, and the villain is unscrupulous. Regarding "arrogance", he quoted the Analects: "If there is the beauty of Zhou Gong's talent, make him proud and stingy, and the rest of the insufficient views are also there." [21] Regarding "resentment" and "contention", Cheng Shi used the "forgiveness" of the Analects and the "qi" of the "University" to deal with it. 【22】
Cheng Yaotian's emphasis on "forgiveness" and "forgiveness" is likely to be influenced by his scholar Dai Zhen's "Mencius Character Meaning Neglect Evidence" idea of "using my feelings to make people feel". [23] However, his essay "Harmony and Forgiveness and Forgiveness Through the Four Virtues" [24] proposes that the new four virtues of "dealing with people exclusively" - harmony, thickness, concession, and forgiveness are unique to one's own will. The four virtues are connected, which means that harmony, thickness, and forgiveness can all express the spirit of courtesy.
On the one hand, Cheng Yaotian said, "Let the greatest person be the most humane", on the other hand, he said, "Man is the Tao, and that is all." [25] It is precisely the embodiment of harmony and let go through. However, his idea of harmony as the first of the four virtues is to reverse rigaku's understanding of the Middle Way. "Zhongyong" said, "The one who is in the middle, the great capital of the world." For example, Cheng Zhu pays attention to "in the middle" [26], Wang Yang explicitly said that "it is only Tianli" [27], and the most important is the sixteen characters of the Dao Unified Heart Method: "The human heart is only dangerous, the Dao heart is small, only the essence is the only one, and the permission to carry out the middle" is the sixteen characters of the Dao Unity Heart Method. 【28】
But Cheng Yaotian did not say "medium", but "he". What he saw was the various perverse behaviors of people in real life, and the unspeakable and undeveloped zhong advocated by Rigaku was difficult to grasp and not realistic, so he emphasized that we should work the and that have been developed, not on the middle. [29] He made an explanation for this: "Why is it that the middle is the great book, and that it is the great book, and the one who is devoted to the tao without saying the truth?" In the middle, there is no fault, the most difficult, and the Lord is in the heart. Now to deal with people, and to devote themselves exclusively to peace, the vitality is strong, and the milun cloth is muddy. The great virtue of heaven and earth is born, so the four times and the cultivation of all things, the vibration of the ancient ruzi, and the Qiankun does not smell or breathe, and only that. Man is in the midst of contempt, obedient and not in harmony with heaven and earth, and in order to obey and rebel, he is also on the road of peril. ”【30】
Although he does not deny the value of "zhong", he is dissatisfied with the tendency of "zhong" to "take the heart", because as far as real life is concerned about "dealing with people", "he" is the most important. Man should act twice, which is not only a requirement of humanity, but also the embodiment of the way of heaven. Corresponding to the contrast between Zhonghe and Zhonghe, Confucius, when replying to Zigong that "one word can be done for life", only said the word "forgiveness" instead of "loyalty", which is also "to deal with people, and those who do it are only forgiven." [31] "Zhong" and "faithful" are all "Lord in the heart", and to say this, this loses the original purpose of the way of the saints to unite inside and outside, to unite loyalty and forgiveness, and to neutralize at the same time. What is opposite to the heart is the "thing," the thing that deals with people, the things that deal with people.
The emphasis on "things" and the criticism of the theoreticians for "giving up things to reason" are precisely the consensus of the Qianjia Sinology group. Qian Daxin said bluntly: "The ancients still have facts, not empty words." [32] And Dai Zhen's emphasis on "qi", Jiao Xun's use of "loyalty and forgiveness" and "bypass" to dissolve the grid [33], and Ruan Yuan's use of "benevolence" as a "puppet",[34] all realized without exception that people always live in a world of relationships with others, which is the world of human physical life. That's why we need comity, and if we want to live, we need comity, so humanity is comity. To be with others and to live together requires getting along with each other, not fighting each other.
Man is social, and mere devotion does not lead to an orderly social life. Therefore, Cheng Yaotian gui "harmony" and harmony can be born, which means that each of us should be detached from the "self-centered" way of thinking and the way of dealing with the world. He nai tian dao, "heaven and earth intersect thai", "heaven and earth are united, yin and yang are capitalized", and the square is "harmony to the end". [35] He abandoned the self-centered thinking of the theorist who was self-righteous and self-appointed as a teacher, and instead used the relational thinking of "yin and yang" in "Zhou Yi" to expound the way of getting along between people and me.
Cheng Yaotian's exposition of "harmony" has shifted from the "sum of the middle" in the "Zhongyong" which focuses on individual dispositions by the theorists to the "use of etiquette, and the value of harmony" in the Analects of Learning. Before Cheng Yaotian, Zhang Erqi, who was at the same time as Gu Yanwu, attached great importance to "he" de, and his text "He Zai Liu De Rong Bao Six Elements Theory" can be described as a classic document of the Qing people expounding "He". The Zhou Li says "six virtues" wisdom, benevolence, holiness, righteousness, middle, and harmony, and Zheng Xuan of the Eastern Han Dynasty notes: "And the six virtues." "Putting" and "ren" instead of "benevolence" is the most fundamental position. Jia Gongyan Shuyun: "In the next word, it is loaded, and under the six virtues, so the cloud and the six virtues are carried." ”【36】
This theory of harmony in the Zhou Li has long been neglected since the Tang Dynasty, because Shi Confucian ignored the Han and Tang commentaries, and all that was familiar to it was Song Ru's unspoken theory based on the Zhongyong. Zhang Erqi explained: "He Zai Liu De and Gu Zhong De must also be treated. He who is the sum of virtue has a peaceful heart and a smooth temperament. Heng is the most peaceful in his heart, and the most uneven in the world; heng is in the smoothness of his qi, and the most unsmooth in the world. ...... So Zhiye, Renye, Shengye, Yiye, and Zhongye, and the time came out of the yuruya. Why? The carrier Atsuya. If it is thick, it will be complete. Therefore, look at its harmony and know the preparation of all virtues. He believes that such a person is a person who governs the country and the world, otherwise, "it is difficult to calm down, impatient and easy to move, and people's feelings are selfish", which is a worry for the clan and society, and a harm to the people. [37] According to this, the he and Hou Erde that Cheng Yaotian valued had already appeared here in Zhang Erqi. It can be seen that Cheng Yaotian's theory can be traced back to the early Qing Dynasty. While reflecting on the science of science, the "harmony" theory of Han and Tang classics was revived in the Han and Song dialectics of Qing Confucianism.
Similar to Cheng Yaotian's emphasis on "neutralizing" the "harmony", Ling Tingkan put forward the theory of "fixing the middle with etiquette", believing that "when it comes to the Tao, it is too small to rely on, and when it comes to morality, it is empty and nothing." The people of Yi are not polite to fix in them, but measured by heart and reason, they are wise or excessive, foolish or inferior, and the Tao is finally unclear and not good. [38] We cannot take the mind and reason alone as the standard, but undoubtedly criticize the science of science and mind. Just as Cheng Yaotian believes that "Chinese characters are difficult to say", Ling's theory is also aimed at the "seeking the middle" and "looking at the middle" theory of science. The second course is to make it clear: "There is no definite party in the middle." "There is no amorphous body in the middle." 【39】
So what is "medium"? The second course is: "Heavenly reason, only in the middle." "In the middle is the Way also." [40] "Zhong" is used as an adjunct to describe heavenly reason and tao. In this way, Ling Tingkan's criticism of the "Tao" and "Virtue" is vague and needs to be fixed in etiquette, not for no reason. Later, Liu Baonan's Analects of Justice explains that "erudite in literature, about etiquette", saying: "The reason why the Tao is also practiced is also the reason for the ceremony." Whether a person violates the word or not is not known. However, if you have made a promise, you can measure it from the outside, and you will not violate it. [41] This saying that "from the outside to measure the inside" is the same as Ling Tingkan.
Jiao Xun proposed in his interpretation of "self-denial and self-denial", because man is a limited existence, and the disposition and knowledge of the world "cannot be exhausted by oneself", so it is necessary to "make a self-covenant with courtesy", so that through self-denial and retribution, we can achieve the "great unity" of goodness and self-unity, "courtesy to self-denial, benevolence and people." Jogis does not cling to himself, and he does not cling to himself and man. Benevolence, forgiveness, and courtesy are all superficial, and the consistent way regards this ceremony. [42] Man is not a saint, so he needs to learn, and to make a covenant of courtesy in his own relationship, which is to make a covenant." The theory of benevolence, forgiveness, and courtesy is undoubtedly the same as Cheng Yaotian's "New Four Virtues" theory.
In addition, Qian Daxin, who was the same as Dai Zhen, included a special section on "Modesty" in the "New Record of the Ten Driving Fasts and Cultivations", appealing to the four ends of Mencius, which is admired by theory, to enter the room and criticize Song Ru's "main respect" theory, he believes that since Mencius said "the heart of resignation, the end of etiquette", "the heart of respect, the heart of etiquette", this shows that "respect and resignation are not two things", and it is not possible to "pay tribute to etiquette", otherwise it will fall into the evil of emptiness, and the etiquette will become farther and farther away.
"The liturgical, inferior and respectful, and the man is connected with himself, and he does not know how to give in, he is rebellious. The heavenly path is profitable and humble, and the ghosts and gods are rich and humble. Confucius is the most holy, wise to Yao and Shun, and said to himself, "Stealing is better than Lao Peng", humble to the point, let it be the best. Those who are courteous respect people, respect people and people always respect them, and give up humility to let go! [43] The way of heaven is still humble, and humanity is still humble, which can be said to be the same as heaven and man. This is also the pioneer of Cheng Yaotian and others who emphasize "let". All these show that the emergence of Cheng Yaotian's theory of "letting go of the greatest person of humanity" at that time was not accidental, but the inevitable result of Qianjia Han's Confucian concern for real social politics and reflection on Song Ming's theory, which inevitably merged into a trend of thought.
<h1 class="pgc-h-arrow-right" data-track="272" > third, courtesy and governance</h1>
As mentioned earlier, comity is about governing the tao. The whole text of Cheng Yaotian's "Renunciation room" discusses the issue of comity and reasoning related to the governance of the Tao, and the theorists take heavenly reason as the basis of etiquette, while Cheng Yaotian begins with the Analects of "the use of etiquette, and is noble", saying: "The origin of etiquette is out of reason, and reason is also difficult to understand, according to reason, it is one, and it is not possible to use etiquette and power." [44] He put forward the theory of "the principle of courtesy and power", which is very different from the science of science. Compared with Ling Tingkan's more extreme "saints do not speak reason",[45] Cheng Yaotian does not deny that the words of the saints are "reasonable", but he actually corresponds the relationship between etiquette and reason to the relationship between the scriptures and the power of Han Confucianism, which is also the view in Dai Zhen's "Mencius's Character Meaning Neglect".
Duan Yujue pointed out that the "right" entry in Dai Zhen's "Evidence of Neglect" is very important, because "the right is one purpose, so Zheng Cheng Zhu said that it is consistent and wrong, and that words and deeds must have the right, thinking that the weight is light, not that it is not to enforce the law and have no power." Cheng Zhuzhi said, but the reason of opinion, regardless of human feelings, this is the reasoning and no right. [46] Dai Zhen's "Quan" article clearly states: "Those who are polite, it is not easy to do so." Criticizing Cheng Zhu for being tainted with the study of the Buddha and deviating from reason has led to "no power to enforce reason" and even "killing people with reason". [47] According to this, it can be seen that Cheng Yaotian's emphasis on courtesy was inspired by Dai Zhen, and both of their expositions contained a strong sense of concern for the world.
According to Cheng Yaotian, etiquette is noble and not noble, and reason needs to be regulated by etiquette, otherwise it will lead to disputes, so he believes that the theorists say that "there is a reason under the heavens", but the reality is "this is also one right and wrong, the other is also one right and wrong", so "each is its own, is the person has its own reason, the reason of the person must be, and the reason of the person must be, and my reason must not be." Therefore, it is necessary to fight, and to fight is to hold its reason and help it. [48] Song Ru's distinction between reason and qi has the meaning of controlling qi with reason,[49] and according to Cheng Cheng, it is precisely a dispute between intention and qi and opinion. Song Confucian lords use reason to understand emotions, while Cheng Yaotian does the opposite, advocating "feelings are better than reason" and using emotional reason:
He who speaks reason must understand it by reason, and he who loves is also good at reason. If the reason is not clear, then my reason is transformed into oneness, and it is the dispute between me and others that I enlighten others. There is discord between disputes and discord, and the hostility is in the hearts of the people, the world is in turmoil, and the fate is incomprehensible... The saint is moved by the intercourse of the worshipper, the emotion is extremely harmonious, and the one who transforms his oneness is also. 【50】
Insisting on one reason and starting to compete, and the common feelings are born and made. As Dai Zhen said, "Those who are reasonable are unhappy and lose their feelings; those who are not unreasonable are also reasonable." "In the love of oneself and others, there is no such thing as undeserved affection." "With one's own feelings, with the love of others." [51] Positioning theory by emotion, rather than vice versa, has become the consensus of Qianjia Sinology.
Cheng Zhu Lixue strictly discerns the desires of heaven and man, and corresponding to this is the strict distinction between gentlemen and villains in politics, which is a key issue related to the governance of the Tao, and only by doing everything possible can the villains be able to achieve the politics of the royal way. Cheng Yaotian's "RenMu Yan" and Ling Tingkan's "Reading the History of Song" both link the discussion of reasoning and courtesy with the discernment of the gentleman and the villain, and both point out: The bitter calamity between the Song and Ming and the repeated rise of the partisan party, resulting in political divisions and the defeat of the family and the death of the country, are related to the gentleman's persistence in fighting with the villain.
Cheng Yaotian said: "Those who rule the villain have a remorseful heart, a feeling of affection, and a remorseful heart." If the reasoning is too much, the villain will not be able to tolerate himself and hate his heart, and he will accumulate hatred and resentment. [52] Moreover, a gentleman may not be a true gentleman, and a villain may not be a true villain, so the theoretician should bear great responsibility for this outcome. Ling Tingkan said: "Song Shicheng was written at the end of the Yuan Dynasty, when the Taoist fangsheng, the so-called gentlemen and villains, were all friends of the party. ...... Taking the Party And Tao scholars as gentlemen and the Daoist scholars as villains", but in the final analysis, the Daoist scholars "are all villains", and the Party of Taoism is self-righteous and arrogant, and eventually changes in the Song and Yuan Dynasties. [53] Their criticism of rigaku is the same as that of the Zodiac Zhou in the late Ming Dynasty.
The opposite of the controversy with the principle is to give in with courtesy, and Cheng Yaotian lamented: "In the ancient and modern world, those who have formed great disasters by forming insoluble grievances all begin with not giving in. He emphasized that "letting go" is precisely for "reasonable people", and the more reasonable it is, the more it is to let go. Unfortunately, the people of the world do not know how to give in, but instead retreat in the face of natural righteousness and the great righteousness of the king, and let go of what is not appropriate, resulting in the loss of the family. [54] "Let go" is the principle of treating people and handling things, the Rule of the Qi family is different from the one who is alone, and must be handed over to all kinds of people, not all of which can be brought to justice, so he distinguishes between self-cultivation and self-governance, believing that "reason can be roped", and if the Qi family governs the country, it should be as "one family lets, one country prospers". 【55】
This means that it is precisely the inaction of the theoreticians that leads to the lack of comity. In other words, this can also be used by the disprovement of the theorists to explain the etiquette and to understand the impropriety or omission of the Scriptures. When Zhu Xi explained the Analects that "the use of etiquette and the value of harmony", the following definition of the tone is: "Etiquette, the verses of heavenly reason, and the etiquette of personnel." [56] Liu Baonan's Analects of Justice, on the other hand, is based on the use of rituals: "The Ritual Sacrifices and Righteousness clouds: 'Those who perform rituals, those who perform this are also.'" "Pipe And Heart Technique": "Ascending and descending, noble and lowly, etc., close to the body, called etiquette." 'The Lord of The Lord is to give way, so he uses peace as a use.' ”【57】
The difference in their understanding of the ritual also determines the difference in their classical interpretation. Ruan Yuan also said that etiquette can be argued, and he even followed the old path of "determining the theory of old age", believing that Zhu Xi had already held the view of "reason out of courtesy" in his later years: "Zhu Zi was reasonable in middle age, solid in substance, and in his later years he was polite, especially tolerant of difficulties, and sincerity must be out of courtesy." Ancient and modern, so the ruler of the world is also a courtesy, and the five luns are all ceremonial, so it is advisable to be loyal and filial piety. ...... If it is incivility, then man cannot argue; if he folds it with infidelity, he cannot be without controversy. Therefore reason must be followed by etiquette, and empty words and reasons can be said to be evil. ”【58】
This is tantamount to portraying Zhu Xi as a spokesman for courtesy. Ling Tingkan, on the other hand, inherited the spirit of Dai Zhen and denounced Song Ru for "following false words and reasoning" instead of "seeking truth from facts", "so he often holds the theory of Miao Miao", "in this way, it is really unknown and the author is unknown." [59] The difference between fiction and reality lies in the fact that "in the precedence of false reasoning, I am called yes, and man may not hold a statement to think that it is wrong, and if I am so-called non-so-called, people can also not hold a statement and think that it is also true, such as the study of reason and righteousness", and the etiquette verse is "actual" and can be used as a criterion for right and wrong, [60] Accordingly, the rationality of the Song people's interpretation of the scriptures is denied by "seeking truth from facts".
Jiao Xun further emphasized that the revision of scriptures and the indoctrination of society must pay attention to the "Book of Poetry" instead of the Four Books, because the spirit of poetry teaching is "gentle and generous", "do not speak of reason, do not win over others but do not touch people", so teaching people with "poetry" means that everyone "does not win with reason, does not have arrogance, but is content with each other", while the theorists' teaching of people will lead to "people holding their own right and wrong, in order to get rid of their flesh and blood... As for the incessant rolling, and the wrath of the poison seeks each other." [61] This is not in line with Confucius's proposition of "taking courtesy as the country", "ruling the world is to be courteous, not to reason", but "in later generations, it is not reasonable to speak of etiquette", and he believes that the difference between the two is:
Etiquette rhetoric, reasoning right and wrong. Those who know etiquette, although they are the land of hatred, it is not difficult to give way to it, and if they know that although they are reasonable, they must not bend to etiquette. ...... Reason is enough to start a dispute, and etiquette is enough to stop a dispute. The Ming dynasty Lü Kun has a book called "Quotations", on Theory Cloud: "Between heaven and earth, reason and potential are the most respected, and reason and respect are also respected." If the heavenly son of heaven is above the temple, then the Son of Heaven shall not be able to seize each other, that is, to seize each other, but the truth will always extend to the whole world. "This true heresy also. Confucius said to himself, "Do what the king does", but he has not heard of those who hold the truth to ask for the king, Lü Shi's words, and the meng of the chaotic courtiers and thieves. 【62】
This fierce criticism of Jiao Xun reveals that he has a misunderstanding of theory of science, and he even criticizes Song Ru's Taoist theory, believing that "the Tao is nothing." [63] Lü Kun's words were actually the proper meaning of Song Ming's theory of Heaven, and they were later played by Wang Fu. The Taoist theory of resistance to the tao shows the critical thinking of Rigaku on realpolitik. And according to Jiao Xun," Mencius was also a thief.
This may reflect the decline of the Confucian spirit in the Qing Dynasty. The consciousness of the theologians who take on the responsibility of the Tao as a teacher has almost been peeled off, and the transcendent spirit of criticizing the power of reality with metaphysical reasoning has also withered away. Leaving this aside, the qianjia sinology mentioned above is enough to reflect their pursuit of an ideal social order, and the distinction between the two kinds of ruling thinking of "etiquette and resignation" and "reasoning between right and wrong" also reflects the expectation of Qianjia Sinology for a generous and tolerant political atmosphere.
<h1 class="pgc-h-arrow-right" data-track="274" > Conclusion: The Order of Life Without Ontology</h1>
The Qianjia Han Confucians ignored the heavenly reason of Song Ming's theory, and after removing the curtain of ontology, the actual social and political life moved from behind the scenes to the foreground. After the fall of the Heavenly Dao, humanity can be highlighted. The American philosopher Putnam advocated "non-ontological ethics", arguing that "there is no need for sacred or intangible objects, such as 'Plato's theory' or 'abstract entities', and ethics can and does have objectivity." "Philosophy needs to take more seriously ways of thinking that are indispensable in everyday life than the ontological theological tradition." 【64】
The theoreticians, who use the metaphysical and abstract heavenly principle as the ontology, believe that humanity must be based on the heavenly path, but to some extent ignore the intrinsic value of the world of daily life. Qianjia Sinology is precisely to emphasize the value and meaning of humanity itself, and the value and meaning of human life are not attached to a metaphysical heavenly principle. The gift of humanity is valuable in itself and can be used as the norm or the highest norm on which the public life of humanity can be based.
In other words, the Heavenly Principles of Science have a strong moral connotation, so the worldview with Heavenly Principles as the ontology is a pan-moralized picture, but qianjia Sinology's emphasis on comity shows the richness of the community living world, human behavior is not morally meaningful all the time, and we cannot make a complete judgment of a gentleman and a villain in the moral sense, so they believe that even if there is a vendetta between people, they can be courteous, which reveals the moral side of human behavior and life.
The dethronement of Tianli actually means that the concept of "learning to be holy" held by the theologians is no longer the main pursuit of the Qianjia Confucians. The establishment and maintenance of the order of daily life does not necessarily require everyone to recognize the Heavenly Principles and become saints, but lies in the mutual comity and agreement between people and people. According to this, the ethics of the theorists is close to the ethics of virtue, while the Qianjia Sinology is close to the contractual ethics of intersubjectivity.
As far as the distinction between etiquette and reason is concerned, Jiao Xun and others believe that "etiquette is rhetorical, rational and right is right and wrong" is undoubtedly biased. The "Book of Rites and Rituals" says: "Those who are polite, so they must be close to each other, decide on suspicion, do not disagree with each other, and know right from wrong." In this regard, this proposition of Qianjia Sinology exaggerates the difference between etiquette and reason, and ignores the inherent relationship between the two.
However, the sinology Confucians' criticism of "distinguishing right from wrong" and the controversy between reason and qi shows that they are soberly aware of the subversive nature of the order of real life implied by the theory of heaven, and the excessive assertion of the authority of universal heavenly reason is likely to make it impossible to establish a specific ceremonial order suitable for one time and one place. When heavenly reason is deposed, the saints are no longer there, and the monarchs that actually exist naturally become the authoritative guarantees of order, and Jiao Xun's somewhat extreme views come from this line of thought.
Emphasizing the polite relationship and the relationship between people, and jumping out of the self-cultivation-centered thinking mode of science, they also ignore the moral and spiritual dimension of the individual to a certain extent. And even if we emphasize "concession", it is not possible to treat all people equally, after all, there must be differences in the positions of people, and the concessions within the four peoples of the scholars, peasants, industry and commerce are easier to understand, but who can guarantee that the upper and lower intercourse between the monarchs and the monarchs can be achieved? Why restrain a monarch with absolute power?
Qian Mu once explained that "it is possible to treat the country with courtesy", saying: "This chapter speaks of etiquette and righteousness. Confucius often spoke with benevolence and courtesy, and this chapter alone uses the word "let". If the superior mistakenly recognizes the ceremony as the lower dignity, it is inevitable that there will be a dispute, and he will not know that the etiquette has mutual concessions, so it is specially cited as saying. [65] This can be used as an important supplement to the Confucian doctrine of courtesy. Qian Mu had a lot of efforts in sinology in his early years, and he realized that Confucius's special intention of giving up courtesy proves that even in the vision of modern neo-Confucianism, the construction of the philosophy of courtesy by Qianjia Sinology was indeed discovered in the Confucian tradition after hundreds of years of Song Ming theory. From this perspective, Qianjia Sinology has opened up a new aspect of Confucianism's thinking about social life itself.
exegesis
1. See Xu Fuguan, "The Balance of Sinology in the Qing Dynasty", in Continuation of the Treatise on the History of Chinese Thought, Shanghai: Shanghai Bookstore Publishing House, 2004, pp. 370-375.
2. Zhang Shou'an put forward the idea of "acting as a courtesy agent" when thinking about Confucianism in the Qianjia period. Samson, Acting as a Ceremonial Agent: Ling Tingkan and the Transformation of Confucian Thought in the Middle Qing Dynasty, Shijiazhuang: Hebei Education Press, 2001.
3. Zhu Xi: Notes on the Four Books, Chapters and Sentences, Beijing: Zhonghua Bookstore, 1983, p. 72.
4. Li Jingde, ed., Zhuzi Language, vol. 16, Changsha: Yuelu Book Club, 1989, p. 320.
5. Zhu Xi: Notes on the Four Books, Chapters and Sentences, p. 51.
6. See Yin Hui, "The Thought Course and Dilemma of Song Confucianism and The Interpretation of Rites", in History of Chinese Philosophy, No. 2, 2013, pp. 77-79.
7. Cheng Hao and Cheng Yi: The Collection of Two Journeys, Beijing: Zhonghua Bookstore, 1981, p. 168.
8. Li Jingde, ed., Zhuzi Language Class, vol. XII, p. 185.
9. Li Jingde, ed., Zhuzi Language Class, vol. XII, p. 187.
10. Li Jingde, ed., Zhuzi Language Class, vol. XII, p. 184.
11. Li Jingde, ed., Zhuzi Languages, vol. XII, p. 185.
12. Zhu Xi: Notes on the Four Books, Chapters and Sentences, p. 159.
13. See Wu Zhen, "A Brief Discussion on Zhu Xi's "Respect theory"", Journal of Hunan University, No. 1, 2011, p. 13. You can also join Feng Bing: "Three Stages of Development of Confucian Respect", in Philosophical Dynamics, No. 11, 2016, p. 66.
14. Li Jingde, ed., Zhuzi Language Class, p. 185.
15. Qian Daxin, A New Record of Ten Driving Fasts, Shanghai: Shanghai Bookstore Publishing House, 2010, pp. 44-45.
16. Zhu Xi: Notes on the Four Books, Chapters and Sentences, p. 168.
17. Li Yong: The Collected Works of Li Erqu, Beijing: Zhonghua Bookstore, 1996, 498 pp.
18. Zhai Kuifeng et al., Zodiac Weekly Collection, Beijing: Zhonghua Bookstore, 2018, p. 574.
19. Cheng Yaotian: The Complete Works of Cheng Yaotian, Chen Guanming et al., Hefei: Huangshan Book Club, 2008, pp. 96, 97.
20. The Complete Works of Cheng Yaotian, p. 91.
21. The Complete Works of Cheng Yaotian, p. 93.
22. The Complete Works of Cheng Yaotian, p. 96.
23. Dai Zhen, Mencius, Beijing: Zhonghua Bookstore, 1961, p. 2.
24. The Complete Works of Cheng Yaotian, p. 95.
25. The Complete Works of Cheng Yaotian, p. 95.
26. The Collected Works of ercheng, p. 201; Li Jingde, ed., Zhuzi Languages, vol. 63, pp. 180, 2343.
27. Wu Guang et al., eds., The Complete Works of Wang Yangming, Shanghai: Shanghai Ancient Books Publishing House, 1992, p. 19.
28. Zhu Xi: Notes on the Four Books, Chapters and Sentences, p. 14.
29. The Complete Works of Cheng Yaotian, pp. 91-92.
30. The Complete Works of Cheng Yaotian, p. 94.
31. The Complete Works of Cheng Yaotian, p. 95.
32. Qian Daxin: A New Record of the Ten Driving Guards, p. 350.
33. Jiao Xun: Collected Poems of Jiao Xun, Yangzhou: Guangling Book Society, 2009, p. 163.
34. Ruan Yuan, Collected Writings, Beijing: Zhonghua Bookstore, 1993, p. 176.
35. Chen Guanming et al., The Complete Works of Cheng Yaotian, p. 96.
36. Jia Gongyan, Notes on Zhou Li, Beijing: Peking University Press, 1999, p. 298. Zhang Erqi mistakenly referred to Jia Gongyan as "Kong Shu".
37. Zhang Erqi: The Collection of Artemisia An, Jinan: Qilu Book Society, 1991, pp. 38, 39.
38. Ling Tingkan: Collected Writings of the School Auditorium, Beijing: Zhonghua Bookstore, 1998, p. 221.
39. The Second Journey, pp. 1178, 1182.
40. The Second Journey, pp. 1182, 1183.
41. Liu Baonan, Analects of Justice, Beijing: Zhonghua Bookstore, 1986, p. 243.
42. Jiao Xun: "Analects of the Analects", in Continuation of the Siku Quanshu, vol. 155, Shanghai: Shanghai Ancient Books Publishing House, 2002, p. 48.
43. Qian Daxin: A New Record of the Ten Driving Guards, p. 349.
44. The Complete Works of Cheng Yaotian, p. 97.
45. Ling Tingkan: Collected Writings of the School Auditorium, p. 31.
46. Duan Yujie: The Collection of Jing Yun Lou, Nanjing: Phoenix Publishing Group, 2010, p. 176.
47. Dai Zhen: Mencius, pp. 56-59.
48. The Complete Works of Cheng Yaotian, p. 97.
49. The distinction between the nature of righteousness and the nature of temperament, and the difference between the courage of righteousness and the courage of flesh.
50. The Complete Works of Cheng Yaotian, p. 98.
51. Dai Zhen: Mencius, pp. 1-2.
52. The Complete Works of Cheng Yaotian, p. 98.
53. Ling Tingkan: The Collected Writings of the School Auditorium, pp. 39-40.
54. The Complete Works of Cheng Yaotian, p. 93.
55. The Complete Works of Cheng Yaotian, p. 94.
56. Zhu Xi: Notes on the Four Books, Chapters and Sentences, p. 51.
57. Liu Baonan: Analects of Justice, p. 29.
58. Nguyen Yuan: The Collected Works of the Scripture Room, p. 1062.
59. Ling Tingkan: Collected Writings of the School Auditorium, p. 274.
60. Ling Tingkan: Collected Writings of the School Auditorium, p. 317.
61. The Collected Poems of Jiao Xun, p. 305.
62. Jiao Xun Poetry Anthology, p. 182.
63. Jiao Xun: Mencius Justice, Beijing: Zhonghua Bookstore, 1987, p. 1039.
64. Hilary Putnam, Ethics Without Ontology, Shanghai: Shanghai Translation Publishing House, 2008, pp. 2, 14.
65. Qian Mu: A New Interpretation of the Analects, Beijing: Kyushu Publishing House, 2011, p. 88.
Source: History of Chinese Philosophy, No. 5, 2021