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Organizer of Shanghai Federation of Social Sciences
There are academic ideas EXPLORATION AND FREE VIEWS
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Desire and Family: The Duo of Social Change
——Concurrently discussed with Professor Sun Xiangchen
Zhang Zailin | Distinguished Professor of the School of Humanities, Xidian University, and a Scholar of Huashan
This article was published in Exploration and Controversy, No. 10, 2021
Unless noted, the pictures in the text are from the Internet
At the time of the Ming and Qing dynasties, as far as its thought was concerned as a "post-theory" of reaction to the science of science, it was a period in which Chinese thought made great strides toward modernity; as far as its thought was concerned about the Chinese", it was also a period in which Chinese thought completely returned to tradition. It is precisely in this vacuous confluence of modernity and tradition, coupled with the specific socio-historical context of the Ming and Qing dynasties, that the duality of Chinese ideological eroticism and family-orientedism has emerged.
Eroticism
"It is not a matter of lust, but to know that all things are my body" ("Bixiachi Night Sitting"). In this famous sentence, Wang Yangming reversed The Gravity and Light Desire of Cheng Zhu Lixue and played a prelude to the desire of the Ming and Qing Dynasties. The sudden rise of the Taizhou School of Yang Minghou, which replaced "mind science" with "body study", pushed this kind of originalism to the extreme. Yang Ming's disciple Wang Geng was undoubtedly the founder of this kind of eroticism. He said that "I think that I am the foundation of the country under the heavens", and that "those who are deceased are also the origin of all things in heaven and earth". Just as the rationalism of disembodied embodiment inevitably leads to the denial of desire, Wang Geng's insistence on being self-centered must also mean being based on desire. Therefore, in Wang Geng's doctrine, he regarded the fear of life and death of man's own life, seeking profit and avoiding harm, as the Great Benda Dao, so that he not only put forward the "daily use of the people as the Tao" in a contrarian way, but also advocated that "those who are trapped in poverty and freeze their bodies are also lost in their original non-learning" ("Ming Confucian Study Case: Taizhou Study Case I"), in his writing, those Shen Sheng, who have been regarded as sages in history as "cooking their bodies", "cutting stocks", And Bo Yi and Shu Qi, who "starved to death", all belonged to the "great rebellion" because they "lost their roots".
Therefore, completely consistent with Wang Geng's originalist thought, the unprecedented promotion of human desire has become the proper meaning of the doctrine of many scholars of the Taizhou School. From Yan Jun's "From the heart to desire, sex is also", "is the desire to control, not the body of benevolence" ("Ming Confucianism Case, Taizhou Study Case III"), to Wang Dong and Wang Xie's "Ears, Eyes, Nose, Limbs, Four Desires, People Must Not Be Without" ("Huiyu Zhengji"), "Mountains and Rivers, Hunger and Thirst, Xia Ge Dongqiu, to the Tao has no residual implications" ("Ming Confucianism Case Taizhou Study Case I"), from He Xinyin's "Sex and Taste, Sex and Color, Sex and Sound, Sex and Ease, Sex and Ease, Sex and Sound, Sex and Ease, Sex and Comfort, Sex and Sex, Sex and Sex." Multiply its desires also. And fate is the royal", to Li Zhen's "Although saints cannot be without snobbery", "dressing and eating, that is, human physics", and so on, all reflect their incomparable courtesy for the pursuit of desire. From this, there are not only ridicules such as Gu Duanwen's so-called "hermits sitting in the lacquer pot of lust" ("Ming Confucianism Case , Taizhou Study Case I") and Huang Zongxi's so-called "one change into yi, Qin Zhi Xueyi" ("Ming Confucianism Case , Taizhou Study Case I"), but also a rebellion against the tradition of "restoring the bondage that non-famous religions can be bound", marking the fundamental transfer of Chinese thought from "ethical" to "economic" during the Ming and Qing dynasties.
"Happiness is the passport of desire." Undoubtedly, the desire for life is to seek benefits and avoid harms, that is, the desire for life to seek pleasure. Wang Zhen's so-called "hunger, thirst, thirst, xia ge dongqiu" is the pursuit of the joy of life; Wang Gengzhi's opposition to "cooking", "cutting shares", and "starving to death" is the pursuit of the joy of life; Yan Jun emphasizes that "happiness and happiness" is the pursuit of the happiness of life. Just as the affirmation of desire in the Modern West has led to the popularity of "hedonism", the high affirmation of happiness has also become a major theoretical feature of the Taizhou School. Thus there is a refreshing "music study song" launched for us by Wang Geng, who has suffered from "salt ding". The song says: "Music is the joy of learning, learning is learning this music." Not being happy is not learning, not learning is not being happy. Enjoy and then learn, learn and then enjoy. Music is learning, learning is fun. Alack! The joy of the world, why learn so much? Why is it so enjoyable to learn under the heavens? ("Ming Confucianism Case: Taizhou Study Case I"). Here, the "happiness" of life and the "study" of culture are completely merged into one, so that the Taizhou School is not only a continuation of the Chinese "music culture" tradition aimed at pursuing the "happiness" of life, but also a force for the study of the "bitter truth" immersed in the Buddhist life and the extreme master of "caution and fear" and "punishment of anger and desire", and the Taizhou School has deservedly become the theoretical pioneer of the liberation of human nature in modern China.
In the Qing Dynasty, with the introduction of Dai Zhen's theory, this kind of eroticism once again sprung up, and based on a more in-depth analysis of eroticism, a Chinese-style theory of "natural human nature" was finally formally established in the history of ideas.
On the one hand, in Dai Zhen's doctrine, a desire-based idea was further pushed to the extreme. Therefore he said, "Whoever has the flesh and the mind knows, then there is desire... The way of birth and nurture is also for those who desire" ("The Original Good"), saying that "from the desire of sex, and the words are infallible, it is the virtue of sex." Sexual desire, its natural charm also" ("The Original Good"), saying that "there is heaven and earth, and then there are characters; there are characters, so there is the nature of characters." Man and things have the same desires, desires, and sexual things" ("Reading Yi Zhi Lexicon"),saying "There is flesh, and then the husband has the heart to know, there is the heart to know, so there is the feeling of fear of life and death, so it seeks benefits and avoids harm" ("Original Good"), says "Eating men and women, the way of birth and nourishment, the reason why heaven and earth are born also" ("Yuan Shanxia"), saying "So that there is no fear of life and death, and there is a heart of compassion and compassion" (Mencius Zi Yi Shu Zheng), saying "This can be clear and righteous and righteous, but the fear of life and death, eat men and women, Those who feel the emotion of the husband and move the object cannot be separated from nothing" (Mencius's Character Righteousness Shuzheng).
On the other hand, in Dai Zhen's doctrine, this high degree of affirmation of the desire for human nature is possible because it is based on the "theory of natural human nature" by Dai Zhen very consciously. And this so-called "theory of natural human nature" is Dai Zhen's so-called "desire of the eyes and eyes, seeking its reason, the original Heavenly Dao is also a person who has become a sex" ("Original Good"), that is, Dai Zhen's so-called "from the Heavenly Dao to the word without regret, is called Heavenly Virtue" ("Original Good"), that is, Dai Zhen's so-called "those who are virtuous in heaven and earth, can be related to language" ("Reading Yi Zhi Lexicon"), that is, Dai Zhen's so-called "those who desire, the nature of flesh, its good is YiDe" (Mencius Character Righteousness Correction). Obviously, here Dai Zhen repeatedly mentions that the "heaven" of the "Heavenly Dao" as the basis of desire is not so much a "heaven" of the supreme master of "nature" or "nature", but rather a "heaven" that is "natural" and "goes with nature", a kind of "heaven" that Lao Tzu called "heaven and the Tao of nature", that is, a kind of "heaven" that is called "ignorance and ignorance, the rule of shunning the emperor", "heaven" of "what to think about and worry about", "heaven" that "knows without worrying", "can do without learning", "heaven" that "although foolishness must be clear", "theorized" "heaven". Heaven", "Easy Jane Gongfu" of "Heaven". Or, to put it simply, "Knowing the righteousness of etiquette is clear in its necessity, and not knowing the necessity is the extreme of nature, so it is appropriate to complete its natural nature" ("Introduction"), as Dai Zhen's extremely wise assertion says, it is also necessarily seen in the "heaven" of nature. It is not so much the law of "fundamentalism" of materialism as the law of phenomenology that embodies the law of "intuitionism". In this way, as Wang Geng proposed, "Those who are wise, conscience, 'wise people to protect themselves', 'conscience' and 'good energy' are also." The so-called 'know without worrying' and 'being able to learn without learning' ("Mingzhe Self-Preservation Theory"), and basing "Mingzhe Self-Preservation" on the conscience and conscience of "knowing without worrying" and "being able to learn without learning", in Dai Zhen's case, the establishment of human desires is also determined by this intuitive "conscience" and "conscience". Therefore, through Dai Zhen's unique phenomenological explanation, just as Mencius, who advocated "nature", laid his self-evident theoretical basis for the pre-Qin "Renben" thought, Dai Zhen, who took "heaven" as the rule, also revealed the true mystery of its secret and undeclared for the "desire" thought of the Ming and Qing dynasties.
"I want to be here." An intuitive desire, with its own cut, must be a desire of my own, a desire that Hegel called "desire that expresses the essence of self-consciousness", and therefore must also be an individualized desire. Therefore, taking "desire" as the basis is nothing more than "individual" as the basis. This is true of the modern trend of thought in the West, and it is no exception to the trend of desire in China during the Ming and Qing dynasties. Therefore, with the rise of desire-based thought in the Ming and Qing dynasties, we saw the emergence of the individual-based trend of thought. The freedom of the individual, the needs of the individual, the value of the individual, the interests of the individual, the rights of the individual, and the dignity of the individual's life that have been imprisoned for a long time were sacrificed and received great courtesy from the people, thus opening a new era of individual liberation unprecedented in the history of its thought.
Turning over a history of the Taizhou School, its advocacy of individual-oriented ideas can be described as everywhere. For example, Wang Geng put forward that "knowing that self-cultivation is the foundation of the country under heaven, then relying on oneself in heaven and earth and all things, not relying on oneself on all things in heaven and earth", while his own thoughts are "more inventions and self-sufficiency", and his "crown obeys words and moves, not with others", and his "lifelong non-shi" is nothing more than a vivid embodiment of this kind of "dependence on oneself". For example, Yan Jun put forward "big self, middle self, learning self-study, mediocre self-mediocrity", in his eyes, whether it is "University" or "Zhongyong" is a commentary on "original self". How Xin Yin put forward "then the scholar, peasants, industrialists, and merchants can not rate, mo fei sex, each sex rate, each rate of sexuality" ("With The Book of Erlengxi"), it is precisely this emphasis on "sexual rates" that makes him "go alone and alone, and he has no former" ("Book Burning, He Xin Hidden Theory"), so that he is "slightly without a state of begging for mercy", his articles "slightly without a word attack on predecessors" ("Continuing to Burn Books and Jiao Yiyuan Taishi"), and even as Li Zhen claimed, He Xinyin "sees all day without knowing the potential", Let us witness what is the so-called "Kang Long" of the Ninth Position of the Great Yi ("Burning Books, He Xin Hidden Theory"). For example, Li Yan proposed that "everyone is just the right one yuan, and each has the assets that are the first to be produced... And the earth-shattering ideological achievements of "Burning Books" and "Collecting Books" that are "self-destructive" ("Jiuzheng Yiyin Qian"), and the reason why he can launch for us the earth-shattering ideological achievements of "talking wildly" and "reversing the right and wrong of thousands of worlds" are not so much a protest against society as it is precisely the pursuit of the freedom of personality that each person has inherent in the "majestic world".
In addition, this kind of individual-oriented thinking can also be seen in Dai Zhen's doctrine. That is to say, since the Dai Zhen doctrine is a doctrine based on desire, then this intuitive grasp of desire must lead to the self of the activity of this grasp. Therefore, this means that Dai Zhen's doctrine of desire must be the same as the doctrine of "I desire" in the first place. Thus there is his saying that "there is no near and far away" and "pushing others by oneself". The saying declares that "there is no fear of life and death, and there is also a heart of compassion and compassion", and declares that "one does not have to follow one's life, but one's life is not sentient" (Mencius's Character Righteousness and Righteousness"), and they all insist on "benevolence for oneself", and only "I desire" is the true premise for the establishment and realization of "other desires". It is also from this fundamental "I desire" that Dai Zhen proposed that "those who want to live are not benevolent" (Mencius), because for him, the so-called true "benevolence" of Confucianism is not the "survival of heaven and the destruction of human desires" of the post-Confucian, but respect for the desire for life of each of us. It is also from this fundamental "I desire" that Dai Zhen vigorously opposes the dichotomy between the "nature of heaven and earth" and "the nature of temperament" of the post-Confucian idealism, and "returns to qi with unkindness", because in his view, "the lust of the mortal body is rooted in the qi and blood, not in the heart" (Mencius Zi Yi Shu Zheng), and as Mencius said in "the etiquette pleases my heart, and the joy of JuJue pleases my mouth", "seeing the heart in the sense of righteousness, together with the qi and blood in the lust, all sex makes the ears" (Mencius Zi Yi Yi Shu Zheng), so Dai Zhen finally concluded, "Mencius's so-called sex, so-called talent, are all just words and temperament" (Mencius's Character Righteousness is loose), not the highly conceptual "nature of heaven and earth", but the "temperament (temperament) nature" that cannot be generalized and is unique to everyone is the real thing why human nature is human.
An individual-based doctrine, with its "everyone has it, and does not ask for it", is undoubtedly a doctrine of "equality of all beings". In this regard, Wang Geng once again became a forerunner of thought. He advocated that "everyone is heaven and earth, and every sage has a heart" ("Ming Confucian Wang Xinzhai Selected Remains Volume I Quotations"), advocated that "the people's daily use of the rules, that is, the rules of the saints" ("Ming Confucianism Case , Taizhou Study Case I"), and the teaching practice of these lower-class people is not only the manifestation of Yang Ming's idea of "four peoples with different karma and the same way", but also a powerful embodiment of his own views on teaching without class and without distinction. Take He Xinyin as an example. He not only reversed or made friends with each other, made friends and horses, made friends and nicknames, made friends and mausoleums or helped all kinds of human friendships, and proposed that "making friends with friends, friends and friends" ("On Friends"), and only valuing the friendship of friends in the five luns, but also taking this equal friendship of friends as the prototype of social interaction, in a society under one or more mausoleums, he introduced for us the extreme way of interpersonal communication of "not knowing the friends of kings and subjects, and being the one who is in the table" ("Book with Ellen Creek"). As a loyal follower of He Xinyin's idea that "there are five people and four in the public house", Li Zhen's idea of social equality is particularly worth mentioning. His so-called "kings and vassals throughout the ages, no friends" and "the intersection of the world and the city" have completely exposed the face of a society that is not without snobbery, and what he called "the adult, the shelterer; the villain, the shelterer" ("Book Burning"), and "If I want to seek refuge from others, although I die, I will not do anything" ("Book Burning"), the so-called "boneless force is to treat others, rely on the situation, things are dependent on the ears, according to the door, really the same as the concubines, not cheap and what" ("Book Burning"), Then we hear its heartfelt cry for indignant protest against such a powerful society. All these things have made Huang Zongxi's criticism of the autocratic monarch who "stripped the marrow of the world and scattered the children of the world in order to serve the sexual pleasures of one of my people" and "the great evil of the world, the king is only the king" ("Ming Yi to be visited, Yuan Jun"), and thus pushed the pre-modern Chinese equality enlightenment trend to the peak of the times.
With the rise of the new cultural movement in modern China, this trend of thought based on the pursuit of equality based on the individual has once again been vigorously displayed as never before. From Liang Qichao's "Xinmin Theory" to Du Yaquan's "Individual Reform", from Chen Duxiu's "Individualism" to Hu Shi's "Sound Individualism", all of them are manifestations of this trend of thought. However, it is not without regret that when researchers attribute more to the aid of Western foreign ideas, they often turn a blind eye to this "endogenous" ideological contribution made by many thinkers in the Ming and Qing dynasties. As the ancient poem says, a trend of thought of the times that is stimulated by foreign ideas, no matter how prominent it is, once it loses the ideological support of the "endogenous nature" on which it is founded, it can only be a water without a source, a wood without a root, and can only be a doctrine that lacks its own vitality and is short-lived. The trend of "Westernization" in modern China must also take this as its own criterion.
Family-oriented
At the time of the Ming and Qing dynasties, people not only saw the sudden rise of "desire for originalism", but also a kind of "family-orientedism" in this period was also extremely respectful for people in this period, which was in stark contrast to the "rationalism" of the later Confucianism. The two complement each other, and together constitute a beautiful line of Chinese thought during the Ming and Qing dynasties.
When it comes to this kind of familyism, the Taizhou school has once again become a pioneer of thought. The thought of Wang Geng, the founder of the Taizhou School, is undoubtedly a precedent. In his view, just as the "body" laid the foundation for the "desire", "I can protect myself, and then I can protect the family" ("Mingzhe Self-Preservation"), "body" is also the premise on which the "family" is established. Regarding this kind of "family origin", he proposed that "the human nature of the husband and the filial piety is also the fate of heaven, and the vitality of the country is also ... Gentleman's business, the original and the Tao. Filial piety is also the basis of benevolence" (The Collected Works, Vol. 2, "Friends with Nanjun"), proposing that "filial piety is the ultimate, through the gods, light in the four seas, omniscient" (ibid.), proposing "The way of Yao Shun, filial piety is only" (ibid.). This kind of argument against filial piety is so repeated that the Ming Confucian Huang Zongxi wrote: "Sir, I intend to write a temple book in the last life, and thousands of words are said to be filial piety." Jiangling read his manuscript and said: "Many people in the world call Wang Xinzhai, this book has thousands of words, a single word of filial piety, He Huankuoye'. ("Ming Confucianism Case: Taizhou Study Case I")
However, this kind of ridiculed "pedantic broadness" is not self-destructive in the practice of filial piety in the living and touching matter of Xinzhai himself. According to the "Case of Ming Confucianism", Wang Geng, when he was a teenager, went through business from his father in Shandong, and often held the "Book of Filial Piety" in his sleeve, "When his father was enlisted, the cold weather began to rinse cold water, and when the gentleman saw it, he wept bitterly: 'For the Son of Man to make his relatives like this, he still has to be a man!'" 'Then something is done and then it is replaced by it.". What is even more touching is that Wang Geng personally sucked the blood of the fissure with his mouth when his father was suffering from hemorrhoids and the pain was unbearable, which made his filial piety famous in the countryside.
In addition, the taizhou school's family-oriented thinking can also be seen in Yan Jun's famous sayings such as "speaking of filial piety before being a man", Han Zhen's "ruling the world first from the Mu clan first", and Jiao Yuan's "near is not close, difficult and far away". Among them, Luo Jinxi's family-oriented thinking is even more mysterious with its whiplash into the ancient world, which is beyond the reach of all Confucians who talk about filial piety.
That is to say, in Luo Jinxi's pen, the world is a lifeless "family world" that starts from the body. He pointed out: "The destiny of gai heaven is endless, and the party is born and born; born and born, the party is the parent and the body, the body and the son, the son and the grandson, and even the former and xuanye." Therefore, the parents, brothers, and descendants are born for the Destiny of Heaven to show a skin, and the Destiny of Heaven is born endlessly, it is for the filial piety of the parents, the brothers, and the benevolent descendants, through the bone marrow, straight up, it will become up and down the ancient times, and it will go across the world, and it will write the country and the world. Therefore, in this "family-oriented world", on the one hand, it extends along the vertical timeline, which "integrates the upper and lower levels, ancient and modern" and embodies the "universe" dimension of the "universe"; on the other hand, along the horizontal spatial axis, it "unites the family and the world" and achieves the "universe" dimension of the "universe". Therefore, the universe is my home, my home is the universe, and "home" and "universe" are completely the same destination.
Obviously, in this completely cosmological family, it is not only a deciphering of the deep meaning of the ancient "body" theory and the "unity of heaven and ancestors", but also allows each of us to continue and expand our lives. Each person's life is no longer a fleeting "death-oriented" life, but leads to infinity and eternity with its endless life. In Luo Jinxi's expression, that is, the life of an individual "looks like a human body, but it is actually a celestial body; although it looks ordinary, it is actually deified" (Luo Rufang Collection, Quotation Collection, Jinxi Subset). Therefore, the life of the individual does not become a star in the sky only after death, but its life is shining like a star at every moment of life and death. Therefore, the sacredness of "inner transcendence" that modern Neo-Confucians have painstakingly sought no longer exists in Yang Ming's "mind study", but is embodied in Luo Jinxi's so-called "Tai Chi is Taizu" and "Filial Piety Passes through the Gods", a kind of "family way" that "arises from generation to generation" and "from near and far".
After the Taizhou School, this "familial world" is also what Wang Fuzhi called the "parental world". Therefore, when interpreting Zhang Zai", "Qian is called father, Kun is called mother", Wang Fuzhi pointed out through a kind of "phenomenological reduction" that is not without personal experience, "From the perspective of the great, then Qiankun is the parent, and the character's Xu sheng is born, and the virtue of being born of heaven and earth is also certain; but from the perspective of the person who cuts it, then don't care about qian, the father is the dry who gives birth to me, don't care about kun, the mother becomes my kun, but the one who gives birth to me is his virtue and the heavens are manifolds, so he is called the father, but the one who becomes me is rich in virtue, so it is called the mother... And the father is dry, and the mother is kun, and we cannot leave this to seek the virtue of heaven and earth, and so it is" (Zhang Zizheng Meng's Commentary on Volume IX. At the same time, for Wang Fuzhi, this "parental world" is also a world of "yin and yang feeling". Therefore, he pointed out in the form of "phenomenological reduction", "The man who begins from the beginning, its chaos and open up also." And those who think it is quantity and body that is sex are only the sense of yin and yang. Therefore, the sun of the world is traced back to the father, and the yin of the world is traced back to the mother. The yin and yang of the parents have a fixed quality, and the temperament is not tolerated in the sense of life, then the world's great beginning is finished. From above the body, the father, the ancestor, the high, the former, and the unknowable ancestor of Mianmiao, and all feel the beginning; from below the body, the son, the grandson, the former, the Xuan, and the unknowable descendants of The Mianmiao are all felt as the beginning. Therefore, those who feel it are infinite, and those who want to be at the beginning are also" (Zhou Yi Wai Chuan Vol. 3 Xian).
Since "Qian is called the father, Kun is called the mother", and the parents are the "ones who want to be the first to live in the world", the Confucian way of filial piety has naturally become the true "original way" of both humanity and heaven. Therefore, Wang Fuzhi declared, "If a gentleman chooses his essence as a unity, he will be benevolent at all four ends and filial piety will be done first, and his great mortals will also be." The founder of the book, the pro-initiator also" (Zhou Yi Wai Chuan Vol. VI , The Fifth Chapter of the Later Dictionary), declaring that "the rate of heaven and earth is born from the way of one yin and one yang, and the parents lead the way of one yin and one yang to give birth to children." Therefore, filial piety is like heaven and earth, and the emperor is matched with God with his relatives" (Shang Shu Cited Righteousness Volume IV Tai Oath), declaring that "the ancients were cloudy, and to read books must be literate." A word is the basis of 10,000 words, and if you know this word, the six sutras are included. Who is the one-word? Filial piety is also" (薑斋文集 vol. 4 · And I Wen Jie)." Obviously, the filial piety that Wang Fuzhi so admired is not so much the post-Confucian way of "shifting filial piety and loyalty" that is allied with the discourse of power, but rather that it is a complete separation from this post-Confucian way. Only in this way did he issue for us the declaration that "no one is easy to heaven and earth, but there is a king who can be easy" (Shang Shu Cited Yi Vol. IV Tai Oath), which is a thousand-year-old proclamation.
In the late Qing Dynasty, this kind of "family-orientedism" once again set off waves in the form of political science. Specifically, it is a trend of the times initiated by the late Qing Dynasty restorationists who radically changed the times and returned to the "feudal system" of the Western Zhou Dynasty' "Emperor's Sect" and "the unity of the family and the country". For example, Feng Guifen proposed that "the monarchs and the people are united by people, and the clans are united by heaven." He who is united will rely on the heavenly union to maintain it, and its unity will also be consolidated", "Winning the government and the world, and the beginning with Ida and feudalism are abolished." After the fall of Qin, Shusun Tong and other ugly Confucians, who did not know the root cause, sat and made the ancient Liang Fa beautiful intentions soaked and destroyed without recovery", so "the people of more than three generations gathered, and the people below three generations dispersed" ("School Lu Lu Protests and Restores the Patriarchal Law Proposal"). Wang Tao proposed that "the end of pingzhi must start from the Qi family" ("The Records of the Garden of Literature I. Yuanren"), proposing that "the rise of the ancestral dragon, the abolition of feudalism and the transformation of counties, the burning of poetry books, the pit of Confucians, the collapse of bad etiquette, the collapse of the law, and the unpreparedness of Confucius." Han Inherited the Qin dynasty and could not be changed completely, and since then, the three generations have gradually drifted away, and the law of the three generations cannot be carried out today" ("The Book of The Book of the Book of The Book of The Book of the Book of The Book of the Guo Songtao also pointed out in the words of others, "Qin merged with the world, divided feudalism into counties, the great power in the sea was as easy as possible, and the three generations of politics were swept away" (Guo Songtao's Diary III), so while he exclaimed, "Whining, the people of the world are depressed and suppressed, and incompetent to reach the end of the long time" ("London to Li Xiangbo"), he shouted loudly that "China after the Qin and Han Dynasties has lost its way for a long time" (Guo Songtao's Diary III). Therefore, the reason why the feudal Zhou system is inseparable from the Zhou Li is precisely that the Zhou Li's ritual is associated with the relative relationship of "appeal must be heard, and worries and concerns are shared" (Wang Tao's language), and it is very different from the social relations of the Qin system. Therefore, it is not a criticism of the "cannibalistic etiquette", but a common ideological banner that returned to Zhou Li for a while and became the favorite of the late Qing Restoration, and the irrefutable facts tell us that it is not one-or between tradition and modernity, but the "retro as enlightenment" between you have me and I have you between the two, which should be one of the most important paths of China's modern enlightenment.
Discussing the more profound and positive significance of the feudal system of the Western Zhou Dynasty, which was "the emperor of the king" and "the unity of the family and the country", the later masterpiece of Mr. Wang Guowei's "Theory of the Yin Zhou System" cannot be ignored. The reason why it has extremely important significance in academic history is first of all because the author believes that the Zhou system is very different from the Yin system, and the Zhou people have changed from the Yin people's "brother and brother system" to the Zhou people's "father and son succession" system, which has opened the beginning of the unswerving system of ancient Chinese society. Beyond that, it is more important because the author has convincingly revealed to us the profound justification for this institutional change. According to Wang Guowei, this rationale is the so-called "husband and disciple and heir, and the quarrel is also." Brothers are not as good as fathers and sons, and brothers are not as honored as fathers, so there will inevitably be disputes between brothers for the throne" ("The Theory of Yin Zhou System"), in other words, the so-called "great benefits of covering the world are uncertain, and their great harms are not disputed." He who allows heaven to decide, and he who allows others to fight; to determine heaven is to fight, and to fight is not to be born. Therefore, the heirs of the Princes of the Son of Heaven, the successors of the Emperor and the Concubines, and the qualifications of the future generations to employ people, all let the heavens and not participate in the people, so they seek certainty and cease to quarrel" (ibid.).
The "heaven" of the so-called "heaven that is determined by the heavens" here is the "heaven" that Feng Guifen called "the clan with heavenly union", that is, the "heaven" pointed out in the previous discussion on Dai Zhen. This kind of "heaven" is not so much the "heaven" of "nature" or the supreme master of "nature", but rather the "heaven" of "natural" and "natural", that is, the "heaven" that comes from the intuition of "knowing without worrying" and "being able to do without worrying". In this way, just as Dai Zhen laid a solid foundation for the doctrine of eroticism with the help of "heaven", Wang Guowei also achieved the ultimate return to the source through the political doctrine of "heaven" for "family-oriented". In other words, a home-based social politics is possible without the patronage of God from above, nor the construction of a seemingly rational "science", but as natural as "childhood knows love and long knowledge", and it is only the embodiment of the supreme "intuitive principle" as the "principle of all principles".
However, it is not without paradox that with the advent of the "May Fourth" new cultural movement, the situation has changed. The home is no longer the so-called source of ethics and the universe of the Ming and Qing thinkers, but has become the "source of all evil" in the very old society, as Ba Jin's novel "Home" tells us, not "returning to home" but "running away from home" has become the ideal and resentment of people in the new era. However, with the revival trend of "home" at the turn of the new century rising again, the rebirth of a kind of "family-orientedism" such as phoenix nirvana is inevitable. Furthermore, and because this emerging "family" revival trend seems to be unable to solve the dilemma between individual desires and the overall family, modernity and tradition, a so-called "two-in-one" choice that combines "eroticism" and "family-orientedism" becomes the final answer to the problem. In fact, this answer is the product of the author's long-term deliberation, and it is also the inevitable result of the development of social ideological trends in the Ming and Qing dynasties.
Two hecks
It should be admitted that the "two books in one" proposed by the author is based on a view put forward by Professor Sun Xiangchen's "dual ontology". This refreshing "dual ontology" aims at each end of the past or "Western use" or "Western body use", both adheres to the modern individual value and respects the traditional "kissing" value, so that the "dual vision" tries to make the "individual" and "pro-kin" two in an opposite way.
For this view of "dual ontology", the author is deeply convinced. Because it is not only the embodiment of the combination of traditional and modern values, but also a powerful correction of the "individual-oriented" and "family-oriented" that have gone to extremes. That is to say, whether it is "individual-oriented" or "family-oriented", it has both its own reasonable views that cannot be relinquished, and its own ideological limitations that are difficult to overcome. Although "individualism" is the ideological banner held high by modern civilization, it is impossible to talk about a market economy that competes freely in the economy and a legal society that protects individual rights politically. This kind of blind advocacy of the individual, and the lack of moral cohesion and the deep crisis of society, will lead to the rise of anti-individual modern "communitarianism". In the same way, the "family standard" is obviously the foundation of the ancient civilization of the East, and without this, an ethical society of "relatives and benevolent people" and "one family under the world" cannot be established, so the rise and fall of the "family" of China's modern "May Fourth" movement is the proper meaning of the healthy development of Chinese civilization.
Therefore, the integration of "individual-oriented" and "family-oriented" is precisely the need of the times, so Professor Sun Xiangchen's "dual ontology" is beyond reproach, it is the general trend of China's traditional civilization to modernize and accept the baptism of modern civilization. However, while acknowledging and praising this "dual ontology" theory, the author believes that there are still problems that need to be further deepened. That is to say, the author believes that in Professor Sun Xiangchen's view, the philosophical rationale that allows the two to be integrated more profoundly and more fundamentally is actually lost, that is, he needs to answer the question of what basis the two are opposite and mutually interesting.
If we further explore along this line of "dual ontology," then a more fundamental and unified "body-ism" revealed by thinkers in the Ming and Qing dynasties may provide a real mystery to the problem and turn this "dual ontology" into what we call "duality." It is necessary to add that this "body-like" body, both as the body of "the one" and as what Melo-Ponty called "ambiguity", makes it an ontology that can be finally grounded, and at the same time makes it very different from any of the identity, reductionist "foundationalist" ontology that man criticizes today.
The body of the "body-oriented" introduced by the thinkers at the time of the Song and Ming Dynasties is actually a kind of body that "opens two doors with one body", "there is a body, so there is a desire for sound and smell; there is a body, and there is a body, and the monarch, father and son, husband and wife, Kundi, and friends" (Mencius Zi Yi Yi Shu Zhi), as Dai Zhen pointed out, the body not only prescribes a specific individual based on desire for us, but also prescribes a social ethic based on home for us. Moreover, because "although it looks like a human being, it is actually a celestial body" ("Luo Rufang Collection of Enlightenment Collections of Jinxi Subset"), just as Jinxi refers to, and is consistent with our analysis mentioned above, whether it is "desire-basedism" or "family-orientedism" introduced by thinkers at the time of the Ming and Qing dynasties, they are based on the logic of "heaven" that does not pretend to ask for others. This coincidence of the logic of "heaven" and the same destination also shows us that the so-called "dual ontology" is actually ultimately based on the more fundamental and unified "celestial body" body, that is, the body of "body consciousness" that "knows without thinking" and "can learn without learning".
This kind of "body doctrine" of "opening two doors with one body" can also be seen in the interpretation of the ancient Chinese word "body" itself. As Professor Xiang Chen also noticed, the ancient Chinese word "body" has a dual meaning. On the one hand, the word "body" has the meaning of "I" and "myself", such as the self-proclaimed phrase "body is Zhang Yideye" in the "Three Kingdoms Chronicle, Shushu, Zhang Fei Biography"; on the other hand, the word "body" also has the meaning of family fertility and reproduction, such as Li Xiaoding's "Oracle Bone Character Collection Interpretation": "Qiwen rises from the abdomen of a person, and the elephant has the shape of a body (pregnancy)", so the "Book of Poetry, Daya Daming" is said to be "great responsibility has a body, born this King of Literature", and as the ancient Chinese says in terms of sound teaching, "body" is also known as "pregnancy" of "娠".
It is not surprising that this kind of "bodyism" of "opening two doors with one body" also coincides with the ideas of the "Zhou Yi", the true original classic of Chinese philosophy. As a doctrine of "using the body" and "settling down and then moving", Zhou Yi is obviously a doctrine of "bodyism" that starts from the body. At the same time, the body of "Zhou Yi" is opened in a way that "one body and two sides". On the one hand, the body of Zhou Yi is a kind of "body" based on the individual's "desire" and "desire". Thus there is the so-called "Tiger's Eye, its Desire to Chase" ("Zhou Yi Yi Yi Gua"), the so-called "Diet of the 'Need'", the so-called "Yi of the Nourishment'", "the lofty riches" ("The Words"), the so-called "Bitter Festival" ("Zhou Yi Jie Gua"), and the "interests" and "auspiciousness" that it emphasizes everywhere make the way of "Zhou Yi" becoming the way of realizing the individual desires of the authentic way. On the other hand, "the foundation of the family is also out of itself" ("Jiuzheng Yi causes the family"), and the body of "Zhou Yi" is a kind of "family-oriented" body that is tied to the "family". Therefore, "Zhou Yi" is said to be "the king has a home, and he loves each other", it is said that "the family is right and the world is fixed" ("Zhou Yi Family Gua"), it is said that "those who are injured outside will return to their home" ("Preface"), so that the bagua of "Zhou Yi" corresponds to the eight organs of the body (head, abdomen, foot, thigh, ear, eye, hand, mouth), and also corresponds to the eight members of the family (father, mother, eldest man, eldest daughter, middle man, middle girl, young boy, and girl), just as the various organs of the body make the body a living organism with their "intercourse". The various members of the family, with their "intercourse and love", make the family a social community, so that we can get out of the social conflicts and crises caused by the extremeization of individual desires, which are "man-to-man like wolves".
In the view of Ming Ru Liu Fengshan, the reason why the two use the body as their common foundation is that the body is precisely a "family tree" that never stops. From this, there is a very profound and incisive exposition in the history of Chinese philosophy: "Only this little bit is the basis for life and destiny." Russia and the roots, Russia and dry, Russia and branches, Russia and leaves, Russia and flowers and fruits. Fruit compound Tibetan kernel, kernel compound Tibetan fruit. The head is not seen, and then the end is not seen. It is the theory of knowing death and life, and it is the theory that there is no death and no life. ”
Here, the process of generating the "family tree" of the endless life of the body is nothing more than the continuous unfolding process of the mutual transformation of the phenomenological "microscopic infinity" of the body life, that is, the so-called infinite process of "fruit compound tibetan kernel, kernel compound tibetan fruit". This implies not only the true dissolution of the contradiction between the visible real individual of life (the "fruit") and the invisible underlying whole of life ("benevolence"), but also the fact that, just as the phenomenologist Merlot-Ponty regarded the body as the dynamic intertwining and unified body of the "visible" and "invisible", the seemingly unchanging and unpredictable Chinese philosophy actually finally gave itself a solid foundation on the body of the body.
Liu Fengshan's view of the "family tree" of unifying the individual and the whole body is by no means a lonely family view, and it has also been repeatedly excavated and manifested by philosophers in different forms in contemporary philosophy. The introduction of Moto Tanabe's "Logic of Seeds", a representative of the Kyoto School in Japan, can be regarded as a Japanese version of his views. For Tanabe, the true existence of a social community is neither the "individual" emphasized by Western liberalism nor the "class" of the ethnic group emphasized by Eastern fetism, but a kind of "species" that is also "one" and "kind" of "medium" as "one" and "class". According to Yasuo Yuasa, Tanabe's "seed" is precisely "physical", because the oriental body is a body that is "physically and mentally identical", that is, the body that Mt. Misaki calls "microscopic and infinite". Therefore, just as Mt. Fushan overcomes the opposition between the living individual and the whole of life through the "microscopic infinity" of the body, Tanabe yuan also makes the two eventually become one and two, two and one through the "body and mind as one" of the body.
The fourth part of Levinas's "Totality and Infinity", which xiang Chen has a special preference for, can be regarded as the French version of the "family tree" theory of this kind of mountain. In Levinas, this "family tree" is a life process that begins with men and women, between father and son, and finally as brothers. Among them, the "love desire" of men and women is the "prototype" of my relationship with others. This is so because women, with their unattainable "secrecy," with their unattainable "alienation," with their irreducible "differences," are the real references to the other in the phenomenological sense of the other, but at the same time, i have formed a seamless "intimacy" between me and the female other, which makes a "intimate difference" possible. This kind of "intimate difference" as "non-one, non-different", "different and the same", as Wang Fuzhi's so-called "great discernment of the body of its most secret, and the most dense into its great discernment" ("Zhou YiWai Zhuan Tai Gua"), that is, rather as a Chinese "harmony and difference" of "harmony and difference", in a way of "harmony with real creatures, the same is not continued", so that we move from the "love desire" of men and women to the birth of procreation and reproduction. Furthermore, with the emergence of "children" in childbirth and reproduction, the "love desire" of men and women has become the birth of a "father-son" relationship through "physical transformation". In the "father-son" relationship, the child is both a strange "other" to "me" and a "I don't have my child, I am my child", and at the same time "I" itself, my future and continuing life. Therefore, a familiar "non-one, non-heterogeneous" male-female relationship is reunited here. Levinas also pointed out that in paternity, "the produced self exists at the same time as the only one in the world and as one of the brothers". Thus, a "brotherly" relationship came into being. And the establishment of this "brotherly" relationship means that "others appear again to be connected to the blood of all others", so the social community of "everyone is brother" is not a wishful utopia like the moralists, but means "the flow of erotic things into social life, the social life full of expression and reasonableness, which contains the family structure itself".
Therefore, as Professor Xiang Chen pointed out, in Levinas we see a kind of "correspondence" between Western thought and Chinese "family" thought, which is not only manifested in the fact that they invariably embody the "family" in the process of the formation of the "family tree" in which the body is endless, but also in the fact that they all have a very tacit understanding of the non-one-non-different, different and identical, and dense relationship between men and women at the beginning of the "family tree" as the "prototype" of all social relations. As far as Chinese thought is concerned, this kind of "archetypal" theory can be first seen in the so-called "men and women and then there are couples, there are husbands and wives and then there are fathers and sons, there are fathers and sons and then there are kings and subjects, there are monarchs and subjects and then there are upper and lower, there are upper and lower and then the etiquette is wrong", and in the classic exposition of the Zhou people, there is the zhouren's "junling subjects, fathers and sons filial piety, brothers love brothers and respects, husbands and wives soft, gu kind women listening, and etiquette" ("Zuo Chuan Zhao Gong Twenty-six Years" This is a two-two sense and an ethical ritual of no charity and no retribution. After the rise of the ming and qing dynasties, it was re-sacrificed and repeatedly torn up by many family-based thinkers. For example, Li Yan proposed that "the husband and wife of today, the parents of his day." The men and women of today, the strict kings of his day. Today, the position of men and women is correct, that is, the position of father, son, brother, brother, wife, and family is all out of the right way. Therefore, it is also known that one is the right family and the world is determined. Sigh! The determination of the world depends on the family; the righteousness of the family begins with the male and female" ("Nine Positive YiYin Family Gua"). Tang Zhen proposed: "The people of Wulun, unless they are forgiven, they cannot do it from the beginning of their wives." I can forgive others without forgiving my wife, and I do not believe in them. Wang Tao proposed: "The first article of "University" is to govern the country and the world, and it must be based on the cultivation of the Qi family, and this cover leads by example, and it is really seen that the end of the Husband's Peaceful Rule must start from the Qi family. If you want the unity of the family, the woman is the only husband, and the husband is the only woman. The so-called husband and wife are in the right way. The way of heaven is one yin and one yang, and the way of man is one man and one woman, so the "poem" begins with "Guan Ju" and "Yi" and "Yi" first Qiankun, all of which are repeatedly greeted between men and women and couples. In fact, these Ming and Qing thinkers' supreme respect for the ethics of husband and wife between men and women without exception is not so much to compete with the father-son ethics advocated by traditional Confucianism, but rather to give a strong impetus to the value orientation of this father-son ethics that has long been reduced to the homogenization of the power discourse based on the beginning of all inter-family ethics, and to return it to the profound life basis of the Chinese family ethics of two senses and two senses and no retribution, in order to revitalize and take root in the father-son ethics.
It should be pointed out that the reason why ming and qing thinkers regarded the relationship between men and women as the "prototype" of all social relations is not only that the relationship between men and women is extremely cool to point to interpersonal ethics because it is not different, different and identical, and sparse, but also that the relationship between men and women vividly embodies the "mutual desire" of man and me in terms of "fulfilling one's own desires and fulfilling other desires" in a vivid way. Regarding the latter, the Qing Dynasty scholar Jiao Xun's study of the secrets of the ages is worth mentioning. First of all, Jiao Xun believes that "Zhou Yi", as a work of "seeking benefits and avoiding harms", is actually aimed at realizing personal desires. At the same time, Jiao Xun also believes that whether this desire can be realized depends neither on my own desires nor on other desires that are not mine, but on the "mutual desire" of "fulfilling one's own desires and fulfilling other desires", which is the "mutual desire" of the two desires of the person and me, and the desire of all desires is also the benefit of Zhou Yi's so-called main auspiciousness, and the desire of failure is also the disadvantage of Zhou Yi's so-called main culprit, and its reasoning is exactly the same as the idea that the benefits of "Zhou Yi" depend on whether yin and yang can intersect in two pairs. As for the time when it goes back to the time when this kind of "mutual desire" between man and me is ultimately possible, Jiao Xun attributes it to the "mutual desire of men and women" in our body in a way that can be called "phenomenological reduction" of "the intersection of yin and yang", which is "because of the five elements of husband and wife" and "fixing humanity and making marriage" ("Yi Xue Three Books, Yi Tuluo", vol. 6, "The First Of the Original Gua"), which is the "mutual desire of men and women" in our body. That is to say, as Shown by Dai Zhen's idea that "the human morality arises from male and female couples" ("The Theory of Legal Imagery"), it is the incomparably self-consistent opportunity of mutual desire between men and women that shows us the true secret of the mutual desire of man and me, that is, the real secret of the interpersonal ethics of "what you do not want, do not do to others".
Therefore, on the one hand, Jiao Xun's thought is an affirmation of each self-desire, thus embodying the individual standard; on the other hand, it emphasizes that the realization of individual desire depends on the mutual desires of men and women in the family, and thus embodies the family standard, so that his doctrine is different from hobbes's individual priority to the family, and different from the song Confucian and Hegel's family to the individual priority, and finally to the organic integration of the individual standard and the family standard. This is not so much a proof for us of a parallel and non-contradictory "dual ontology" theory, but rather a contrary "two-in-one" theory is the inevitable result of his theory. It is worth noting that at the time of the Ming and Qing dynasties, Jiao Xun's extremely outstanding ideas were further translated into social practice. And He Xinyin obeyed "desire for goods, desire also." Want to aggregate, desire also. The clan is not gathered, and the desires are all chased away, although they do not want goods, and they want to be greedy? The "Gathering Hall" established by the so-called "Rate Raising" and "Rate Teaching" and the extraordinary social influence of the "Gathering Hall" after its establishment "in a few years, several generations" ("He Xin Hidden Collection, Ju and Old Old Texts") and the extraordinary social influence of the "Gathering Hall" established in its organizational form by the so-called "Rate Raising" and "Rate Teaching" and the extraordinary social influence of the "Aggregation Hall" after its establishment "in a few years, several generations" ("He Xin Hidden Collection: Appendix") are precisely a strong reflection of this. To this day, in the "Z-style" management model of contemporary Japan that focuses on both profit and family, we can still feel the endless light of the great social ambition of the Ming dynasty.
All of the above tells us that "two books in one" is not an unattainable high-hanging social ideal, but a humble and uneconceivable living embodiment in our current life that the folly of husband and wife can predict. In history, the confluence of the two Greek spirits in the West, the confucian and Buddhist spiritual confluence in China, and the opposite of the two are the general trend, and today's confluence of the individual spirit and the kinship spirit has also formed an unstoppable trend of the times in the same way?
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