The Book of Rites, also known as the Book of Rites and the Book of Little Dai, was written in the Han Dynasty and compiled by the Western Han Dynasty scholar Dai Sanshou. The Book of Rites is an important anthology of the canonical system in ancient China, a total of 20 volumes and forty-nine articles, the content of the book mainly writes about the pre-Qin ritual system, embodies the pre-Qin Confucian philosophical thought (such as the Concept of Heavenly Tao, the Cosmology, the Concept of Life), educational thought (such as personal self-cultivation, education system, teaching methods, school management), political thought (such as the use of indoctrination, Datong society, etiquette and criminal law), aesthetic thought (such as the theory of material movement, the liturgical music and the saying), is an important material for the study of pre-Qin society, is a compilation of Confucian thought.
The "Book of Rites" is rigorous, reflecting the posture, the words are gentle, echoing back and forth, and the language is neat and changeable, and it is one of the "Three Rites", one of the "Five Classics", and one of the "Thirteen Classics". Since Zheng Xuan of the Eastern Han Dynasty made a "note", the status of the Book of Rites has risen day by day, and it was revered as "Jing" in the Tang Dynasty, and after the Song Dynasty, it ranked first among the "Three Rites". The knowledge and ideological theories of ancient cultural history recorded in the Book of Rites have an important impact on the inheritance of Confucian culture, contemporary cultural education and moral upbringing, and the construction of a harmonious socialist society.
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Overall introduction
The "Book of Rites" originally had forty-six articles, starting with the "Qu Li" and ending with the "Four Systems of Funeral Dress", but because the three articles of "Qu Li", "Tan Bow" and "Miscellaneous Records" were too long, most versions divided them into upper and lower parts, so there are forty-nine articles.
The Book of Rites can be divided into four categories according to the content described:
(1) Remember the provisions of etiquette, and make up for the provisions of other books, such as "Qu Li", "Tan Bow", "Jade Algae", "Small Notes on Funeral Clothes", "Great Biography", "Shaoyi", "Miscellaneous Notes", "Funeral Records", "Running Funerals", "Throwing Pots" and so on.
(2) Expound the significance of the Zhou rites, such as "Zeng Zi Qing", "Li Yun", "Ritual Instruments", "Suburban Special Animals", "Nei Ze", "Xue Ji", "Music Record", "Sacrifice Law", "Sacrifice Righteousness", "Sacrifice System", "Sutra Interpretation", "Lamentation Gong Qing", "Zhongni Yanju", "Confucius Idle Residence", "Fang Ji", "Zhongyong", "Table Record", "Silk Dress", "Asking Funeral", "Service Question", "Interval Transmission", "Three Years Question", "Confucianism", "University", "Four Systems of Funeral Dress", etc.
(3) Explain the special passages of the "Ritual Rites", such as "Guanyi", "Dusky Righteousness", "Township Drinking Righteousness", "Shooting Righteousness", "YanYi", "Hiring Righteousness", etc.
(4) A special record of certain systems and decrees, such as the "Royal System", "Moon Order", "Wen Wang Shizi", "Ming Tang Throne", etc.
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(1) Most of the small sections of zhou li contained in the first and second parts of the Qu Li are some minor sections of the Zhou Li, such as speech, diet, sprinkling, coping, and methods of advance and retreat, including the relevant contents of the five rites of Ji, Qi, Bin, Jun, and Jia.
(2) Most of the first and second chapters of "Tan Bow" are texts that discuss funerals, which are basically based on facts, unrelated to each other, and appear to be scattered in structure, and some of the chapters are good in righteousness and literary style.
(3) The "Royal System" records the ancient system of kings ruling the world, including the system of feudalism, knighthood, officials, sacrifices, funerals, hunting, criminal law, pensions, selection of officials, school education, and so on.
(4) The "Moon Order" records the characteristics of the heavens of the month according to the month of December of the year, and the place where the Son of Heaven is livable, chariots and horses, clothes, food, and decrees to be implemented; the "Zeng Zi Qing" records the questions and answers between Zeng Zi and Confucius on how to deal with funeral rites and funerals during auspicious ceremonies.
(5) "ZengZi Questions" uses Confucius and Zengzi to answer questions, and conducts a more in-depth discussion of special issues in the funeral system and mourning clothes, so as to make up for the lack of rites and rites.
(6) "Prince Wen Shizi" talks about the education of the prince and the education system and the method of talent selection.
(7) "Li Yun" borrows the mouth of Confucius to discuss the development, evolution and application of etiquette.
(8) The "Ritual Vessels" discusses the principles and various forms of expression of ritual making and rituals, and says that the rituals should be commensurate with the utensils used.
(9) "Suburban Special Animals" is a text that miscellaneous rituals and expounds the meaning of rituals, and involves more ritual sacrifices.
(10) The Inner Rules describe the etiquette of the family, such as serving parents, honoring in-laws, and eating and drinking.
(11) The "Jade Algae" records the clothes, diet, residence and rear of the Heavenly Son and the princes, and the clothing of the lady and the lady.
(12) The "MingTang Throne" records that the Duke of Zhou was in the position of the princes of the Ming Dynasty, the merits of the Duke of Zhou, and the state of Lu because the Duke of Zhou could use Yu Xia Yin's fourth generation of ceremonial music costumes and officials, etc., most of which were self-aggrandizing words of the Lu people.
(13) The "Notes on Funeral Dress" miscellaneous notes on the mourning dress system, the occasional patriarchal system and the temple sacrifice system.
(14) The Great Biography miscellaneously records the patriarchal system, as well as the ritual law and the uniform system.
(15) "Shaoyi" is similar to "Qu Li", remembering trivial and small rituals, such as meeting, handing over guests and hosts, sprinkling sweeps, affairs, food, greetings, royal carriages, etc.
(16) The "Xueji" more systematically expounds the purpose of education, the principles and methods of teaching, the teaching system, the status and role of teachers, etc., and emphasizes respecting teachers and emphasizing teaching, teaching each other, step-by-step, bypassing categories, teacher morality and teacher style, and the way of choosing teachers.
(17) The Book of Music is a classic Confucian work on music theory, which discusses the production of music and the relationship between music and etiquette, society, people, and the role of music in human society.
(18) The first and second miscellaneous notes of the funerals of the princes below the level of the soldiers can be supplemented by the "Ceremonial Rites, Funeral Dresses" and "Funeral Rites of the Soldiers".
(19) The Book of The Great Funeral is a miscellaneous text that records the funerals of monarchs, doctors, and scholars.
(20) The "Sacrifice Law" describes the methods, objects, places, principles of sacrifice, and related sacrifice systems and community establishment systems.
(21) The Sacrifice Of Righteousness describes how filial piety and observance of the path of compassion are used through sacrifice to honor the superior.
(22) The "Sacrifice System" discusses the meaning of sacrifice from many aspects, and records the fasting that should be fasted before the sacrifice and the nature, content, and significance of the bell inscription.
(23) The Commentaries describe the importance of the scriptures, the virtues of the Son of Heaven, the instrument of the Overlord, and the rites of honor.
(24) The entire text of "Lamentations" is the words of Lu Aigong and Confucius, and the content is mainly to ask for etiquette, ask politics, etc.
(25) "Zhongni Yanju" is a question and answer by Confucius and his three students about the ceremony, in order to clarify the content, essence, function and significance of the ritual.
(26) "Confucius Idle Residence" is a question and answer between Zixia and Confucius discussing the virtues of kings, explaining what kind of talents are the parents of ordinary people and the qualities they must have.
(27) The Fang Ji is an account of Zi Si's remarks on how to prevent people from violating morality, disloyalty, filial piety, committing incest, and greed for righteousness.
(28) "The Middle Way" mainly expounds the way of the Middle Way.
(29) The "Table Record" records the fundamentals of a gentleman's behavior, the interrelationship between benevolence and righteousness, the elements of benevolence and righteousness, the gains and losses of politics and religion in Yuxia And Shang zhou, the way of doing things for the king, and the way of treating others.
(30) "The Silk Robe" talks about the way of governing the country around the virtue of the king, the way of the king and the subject, and the relationship between the king and the subject.
(31) "Running Funeral" is recorded as a funeral ceremony when returning home in a foreign country.
(32) The "Asking for Funerals" records about the funeral, funeral, sacrifice and other ceremonies of the parents who died, and the meaning of funerals, favors, and canes.
(33) "Service Questions" records the relevant issues of the funeral dress system.
(34) The "Biography" records the inner appearance, language, and performance of the mourner's clothes, as well as the ceremony of the funeral dress.
(35) The Three-Year Question describes the reasons for serving the funeral of his parents for three years in the form of self-questions and self-answers.
(36) "Deep Clothing" records the system, meaning and use of deep clothing.
(37) "Throwing Pots" is dedicated to the pot throwing ceremony, which describes the banquet between the host and the guests: the pot throwing ceremony system that talks about talent.
(38) "Confucianism" is Confucius's discourse on the virtues of Confucians, which explains the moral behavior peculiar to Confucians from various angles, so as to show the valuableness of true Confucians that are different from ordinary people.
(39) "University" is a treatise on the Confucian philosophy of life, which first proposes that the purpose of learning is "Mingde", "close to the people", and "stop at the highest good", and then believes that only self-cultivation and family can govern the country and the world, and the following text discusses this theme.
(40) The Guanyi explains the "Ceremonial Ritual and Scholarly Crown Ceremony", and further explains the role of the crown ceremony as an adult, and its importance of influencing society, politics and religion.
(41) The "Evening Righteousness" explains the "Ritual Ceremony and The Ritual ceremony", and then explains the role of the wedding in making the family prosperous and united for a long time, and the importance of influencing social politics and religion.
(42) The "Righteousness of Township Drinking" explains the significance of the township drinking ceremony, and then explains that the township drinking ceremony promotes the recognition of the role of respecting the inferior and the elderly, the virtuous and the virtuous, and the importance of its influence on social politics and religion.
(43) The "Shooting Righteousness" explains the meaning of the archery ceremony, and then explains that the shooting can be observed, so the role of the archery is the role of the shooter, and its importance of influencing social politics and religion.
(44) The Yanyi explains the original meaning of the setting of certain ceremonies in the "Rites of Rites and Rituals of Yan Rites", and further explains that the Yan Rites promote the unity of kings and subjects, the communication of people and governments, and the use of prestige and other differences to show the people have a constant educational role.
(45) The "Bride price" explains the original meaning of the setting of certain ceremonies in the "Rites and Dowries", and then explains the role of the dowry in making the princes exchange questions and light money and heavy gifts.
(46) The Four Systems of Mourning Clothing describes the four principles on which the ancient mourning system was based, namely grace (affection), reason (righteousness), temperance (temperance), and power (change), and combines the four virtues of benevolence, righteousness, etiquette, and wisdom.
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Qu Li on the first
Suburban Special Animal Eleventh
Miscellaneous notes under the twenty-first
The Thirty-first of the Mean
Confucianism 41
Qu Li under the second
Inner rule XII
The Twenty-second Book of The Bereavement
Table 32
University forty-second
Sandalwood bow on the third
Tamago xiii
Matsuri XXIII
Thirty-third
GuanYi 43
The sandalwood bow is the fourth
Ming Tang is the fourteenth
Sacrifice 24
The thirty-fourth of the funeral
Forty-fourth
The fifth monarchy
Funeral Note 15
Matsuri XXV
Ask the funeral thirty-fifth
Township Drinking Righteousness Forty-fifth
Monthly Order Sixth
Epilogue XVI
Commentary XXVI
Serve the thirty-sixth
Shooting forty-sixth
Zeng Zi asked the seventh
Shaoyi seventeenth
The Mourner asked the twenty-seventh
Interlogue XXXVII
Yan yi 47
King Wen is the eighth son
The Eighteenth Book of Learning
Zhongni Yan was the twenty-eighth
Three years asked the thirty-eighth
Forty-eighth
Luck nine
Le Ji XIX
Confucius is idle in the twenty-ninth place
Deep coat thirty-nine
Funeral dress iv system forty-ninth
The tenth ceremonial vessel
Miscellaneous on the twentieth
The thirtieth book of the Fang
Cast pot forty
Creative background
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It is said to have been written by the seventy-two disciples of Confucius and his students, compiled by the Western Han liturgist Dai Shengshou, and the "Six Classics" of Confucius's disciples, "Poems", "Books", "Rituals", "Music", "Yi", "Spring and Autumn", which are the carriers of the highest philosophy in classical Chinese culture, but the ancient and ancient texts are not easy to read through, so they do more interpretation to assist in understanding, the "Rituals" in the Six Classics, later called "Ritual Rites", mainly record the "ritual methods" of the Zhou Dynasty's crown, marriage, funeral, and sacrifice ceremonies, and the acceptance of case restrictions, almost does not involve the "etiquette" behind the ceremony. Without understanding the etiquette, the ritual becomes a worthless ritual. Therefore, in the process of learning the rites, the seventy-year-old post-study wrote a large number of treatises expounding the meaning of the scriptures, which were generally called "records", which belonged to the appendages of the "Rites". After Qin Shi Huang burned the book and pit Confucianism, the Western Han Dynasty could still see many "records" written in the ancient pre-Qin script, and there were "one hundred and thirty-one articles" contained in the Book of Han and Yiwenzhi.
The Sui Shu Jing Shu Zhi said that this batch of literature was collected by The King of Hejian from the people, and said that when Liu Xiang examined the school scriptures, he also obtained dozens of articles such as "Mingtang Yin and Yang Records", "Records of The Three Dynasties of Confucius", "Records of Wang Shishi", and "Records of Music", which increased to 214 in total. Due to the large number of "Records" and the difference in refinement and coarseness, in the Eastern Han Dynasty, two kinds of anthologies appeared in society, one was Dai De's eighty-five editions, which were called "The Book of Dai Li"; the other was the forty-nine editions of Dai De's nephew Dai Sheng, which was called "Little Dai Li Ji". The Book of The Great Dai Li was not widely circulated, and Northern Zhou Lu Debate had made annotations for it, but the decline was still the same, and by the Tang Dynasty, most of them had died, and only thirty-nine articles remained, and the "Book of Sui", "Book of Tang", "Book of Song" and other historical "Classics" were not even recorded. "Little Dai Li Ji" is because Zheng Xuan made an excellent note for it, and the scenery is infinite, free in the world, so posterity called it "Li Ji". [1]
Main notes
• Han Dynasty Zheng Xuan Annotated Version
• Tang Dynasty Kong Yingda's "Etiquette and Justice"
• Song Dynasty Wei Xiang's Collected Sayings of the Book of Rites
• Yuan Dynasty Chen Liang's Collected Sayings of the Chen Family's Rituals
• Wu Cheng's "Compendium of Rites" of the Yuan Dynasty
• Qing Dynasty Jiang Yong wrote "Selected Sayings of the Book of Rites"
• Written by Zhu Bin in the Qing Dynasty, Rao Qinnongdian School's "Etiquette Training"
• Written by Sun Xidan in the Qing Dynasty, Shen Xiaohuan, Wang Xingxiandian School "Commentary on the Collected Works of etiquette"
• Qing Dynasty Ruan Yuan proofread the "Thirteen Commentaries on the Thirteen Classics" (the most common)
Appreciation of works
Philosophical thought
• Tendo Temple
The Tiandao view of the Book of Rites reflects the background of the development of the pre-Qin Confucian View of Heavenly Dao, and its main contents are concentrated in the "Zhongyong", "Li Yun", "Le Ji", "Suburban Special Animals" and other chapters. Generally speaking, the Heavenly Dao in the Book of Rites has the following meanings:
First of all, from the perspective of the natural meaning of heaven, heaven can be generalized into various natural phenomena in heaven and earth, and the universe composed of several basic elements, and man is still involved in it. The basis for the difference between social necessity and natural necessity is that man is the masterpiece of heaven and earth and the essence of the five elements. Because I can create culture, I have become the most "expensive" person in heaven and earth.
Second, heaven is a transcendent being of divinity to man. The transcendence of heaven has two meanings: on the one hand, although heaven contains objective necessity, it cannot be only equal to objective necessity, which is determined by the nature of heaven as the source of value, such as the "predicate of destiny" called "the predicate of destiny" in the Zhongyong; on the other hand, although humanity imitates the heavenly path, there is no insurmountable boundary between heaven and man, but for man, heaven still has its metaphysical and at the same time "transcendental" side. Although, on the one hand, the "Book of Rites" implements the idea of "the unity of heaven and man", such as the "Table Record" quoting "Xiao Ya": "Worthy of people, not afraid of heaven." "Confucius Idle Residence": "Confucius said: 'The heavens are selfless, the earth is selfless, and the sun and the moon are selflessly illuminated.'" Fengsi three to work for the world, this is called three selfless. This is to see 'heaven' as a value existence that is relevant to personnel, or to interpret it as an example that I can emulate. From this point of view, the sage's cultivation of virtue with heaven can help heaven and earth to cultivate all things, and "heaven and earth reference", which is exactly the idea of "matching heaven with virtue" inherited from The Zhongyong since the Zhou Gong. However, on the other hand, "The Middle Way" also says: "A gentleman cannot fail to cultivate himself; he cannot think of self-cultivation without doing anything; he cannot think of things and relatives, nor can he not know people, think of people, and cannot not know the heavens." The "heavens" here have transcendent meaning. This is talking about the connection between "self-cultivation" and "knowing heaven", and taking "knowing heaven" as the premise of "self-cultivation", which is different from Mencius's "knowing heaven".
Third, the Way of Heaven is the place from which humanity comes from, so the Way of Heaven is an example to be followed by man. In the Book of Rites, heaven or heaven, although an objective principle evolved from the master of transcendence, is connected with the world of life. "Zhongyong" Yun: "The destiny of heaven is sex, the willfulness is the Tao, and the cultivation is the teaching." The "teaching" of the world is to imitate the Tao of Heaven.
Since the Tao of Heaven is an objective necessity, it indicates that humanity imitating the Tao of Heaven is the unity of subjectivity and objectivity. Humanity, therefore, is not an objective natural necessity, but a social necessity distinct from that of nature. Humanity is an activity that needs to be achieved through personnel cultivation and manifests virtue and avoids the natural necessity of evil. Therefore, the Heavenly Dao differs from natural necessity in human affairs, but rather the social necessity that needs to be achieved through the efforts of the subject. Therefore, the "Book of Learning" believes: "Although there are supreme Taoists who do not know their goodness", "those who teach also grow good and save those who lose", "Zhongyong" Cloud: "It is not clear that goodness is not sincere in the body", "University": "Only goodness is treasure." ”
In general, the existence of "heaven" as a transcendent in the Book of Rites is the source of value, which has both the meaning of metaphysical ontology and can be "tacitly recognized" and recognized by people. In terms of transcendence, I am not heaven; internally, man is inseparable from heaven. The relationship between man and heaven is not a simple "linear" logical relationship, but an ontological connection between heaven and man, and in practice, although people need to recognize but also recognize the transcendent relationship of heaven.
• Cosmology
Since the ancient transcendent Heavenly Dao at the time of the book was written has gradually been internalized into the inner mind, the external structure and generation of the universe is no longer the focus of attention, and even if there are some relics, it is not the number of objects of cognition, but the number of sympathy, recognition, or the "body knowledge" of Tu Weiming, which is taken as the object of human interpretation and understanding. For example, in "The Mean" Cloud: "The body group also ... The body of the courtiers is the retribution of the soldiers.". Since the ontology of mental nature had begun to brew at the time of thinking about Meng, the cosmology of the Book of Rites clearly reflected the characteristics of inner nature, and there was already the germ of the ontology of mental nature. At the same time, the thinking of the relationship between the "mind-body" and "the end" in the Book of Rites is quite complex, and its cosmology also shows the characteristics of mutual confirmation of both internal and external aspects. As far as subjectivity is concerned, the mind is the main, the body is subordinate, the benevolence is the foundation, and the ritual is the end. For example, "University": "The mind is right and the body is cultivated." "The Middle Way" is called "sound and color to the people, the end also." This is an interpretation of the meaning of "guiding the eyes and ears of the heart" that existed in pre-Qin Confucianism. But on the other hand, the body, as a structural existence, is not a tool in the general sense, but a "body" on which the mind dwells and depends. For example, "The Silk Robe": "The people take the king as the heart, and the king takes the people as the body." The heart is comfortable, and the heart is solemn. If the heart is good, the king will be at peace, the king will be good, and the people will desire it. The heart is complete with the body, and the body is wounded, and the king lives with the people, and the people die. "Explain that the mind-body relationship is like the relationship between the monarch and the people." The heart is the Lord of the body, and the body of the heart is the body. A good heart is a good body, and a good heart is a good body. In turn, the heart will be wounded by physical wounds. They have not only master-slave relationships, but also dependencies.
There is no explicit theory of innate earth in the Book of Rites. Even if the "Fortune of Rites" has the so-called "great division of heaven and earth, turning into yin and yang", there is no further explanation. The "Suburban Special Animal" has the saying: "Heaven precedes the earth, the king precedes the subject, and its righteousness is also one", but it is not explicitly stated that the earth is born of heaven. Among them, although the clouds "precede the heavens and the earth", it seems to be more important to the relativity of heaven and earth, and the relationship between each other:"Born and sometimes rich". Therefore, the Book of Rites not only explains the biochemistry of heaven and time, but also praises the beauty of geographical advantages. The earth is in the Book of Rites, as opposed to and compatible with the heavens. For example, the cloud of "Suburban Special Animals": "The earth carries all things, and the sky is hanging." Take wealth from the earth, take the law from heaven. "Although there is a distinction between heaven and earth, there is no obstacle to their respective character. Compared with the "qingming", "cleverness" and "selflessness" of heaven, the character of the earth lies in "vastness", "thinness", and "selflessness". In the Book of Rites, there are so-called ghosts and gods juxtaposed with the divine heavens and earth. Ghosts and gods are both parts of the unified universe and participate in the creation of the universe.
• Philosophy of life
The Book of Rites inherits and gives full play to the ethical ideas of pre-Qin Confucianism, viewing society and life from a holistic and relevant perspective. The Book of Rites has more detailed requirements in some respects, advocating that symbiosis can be transformed and achieved through dynamic "intergeneity". For example, it is proposed that interpersonal relations should prevent the expansion of individualism, and blame each other for righteousness, and do not shame others for what they can. "Table" Yun: "A gentleman does not sick with what he can, and he does not shame others with what he cannot." It is therefore the rule of the saints, and not to restrain themselves, so that the people may be persuaded to avoid shame and to do what they say." "Symbiosis" embodies interdependence between people at different levels, and what "intergenerality" reveals is the nature of the subjects on top of each other to mediate each other and generate meaning.
The understanding of the meaning of the structure of time in the Book of Rites has three main aspects: one is introspection in the relationship of the self; the other is the continuation of social history; and the third is the understanding of the transcendent Heavenly Dao. Introspection is said to be a temporal structure because introspection itself is established and understood by the interpreter himself in the historical structure. It embodies the relationship between change and succession, which implies not only some historical result, but also the conditions under which the future can be constructed. This so-called "anti-auxiliary" also. This feature of Confucianism is inherited in the Book of Rites, so it highlights "reflexiveness", "introspection", "self-reflexiveness", and "suicide".
In the Book of Rites, "Moderation" and "University" both highlight the meaning of "self-cultivation". "A gentleman cannot fail to cultivate his body", "If he knows so he cultivates his body, he knows that he governs people". "If you don't cultivate your body, you can't go to your home." "Self-cultivation" as a social activity is not only private, but also conducive to the generation and realization of meaning.
Educational thought
The educational ideas in the Book of Rites are mainly embodied in the three parts of "University", "Xueji" and "Zhongyong".
• University
"University" focuses on the purpose, tasks and steps of university education, puts forward a complete and general program and procedure of political and moral education, and believes that the goal of university education is: "The way of the university, in Mingmingde, in the people, in the end of the good." Also known as the "Three Programs". In order to achieve the three goals of university education, the "University" also put forward the eight steps of qualities, knowledge, sincerity, righteousness, self-cultivation, family unity, governance of the country, and peace in the world, or "eight articles". The eight articles are continuous, one by one and then connected to each other, reflecting the unity of stages and processes.
"University" naturally links several processes such as personal learning, teaching people, and politics, taking the understanding of moral concepts (qualities and knowledge) as the starting point, the establishment of moral beliefs (righteousness and sincerity) as the center, the cultivation of moral consciousness (self-cultivation) as the fundamental requirement, and the qi family, governing the country, and the world as the practical goals, so that the eight articles actually become a process and a whole, constituting the Confucian moral education system. Its basic idea is that education should be subordinated to feudal morality and politics, so it was respected by successive feudal rulers, and after the Song Dynasty, it was included in the "Four Books" and became the basic textbook of feudal education.
• The Book of Learning
As the earliest educational treatise in ancient China, Xueji for the first time made a more comprehensive and systematic theoretical summary of education and teaching in the pre-Qin period. The educational ideas discussed in the Xueji mainly have the following aspects:
(1) The role and purpose of education: In the spirit of Confucian virtue rule, the Xueji believes that the role of education lies in serving politics, and puts forward the ideas of "building the country and the people, teaching first" and "if a gentleman wants to turn the people into a custom, he must learn from it". The purpose of education advocated in the "Xueji" is twofold: one is to cultivate rulers with the ability to "build a country and a monarch"; the other is to "turn the people into customs" and indoctrinate the people into obedient people who "keep to themselves in peace". The "Xueji" combines education with politics and social heights, and regards education as an important means of politics, which is also the basic starting point for feudal scholars to view education in successive generations.
(2) Education system and school management: The Xueji proposes a system of learning from the central to the local level in the way of Togu: "The ancient teachers had schools, the party had a school, the art was orderly, and the state had learning." This idea of establishing schools according to the administrative structure has had a great influence on the establishment of schools in later generations. In terms of school management, xueji proposes a complete teaching process and examination criteria. "More than year admission, middle school examination." One year to see the deviation of the scriptures, three years to see the dedication of the music group, five years to see the bo to learn the teacher, seven years to learn friends, called Xiaocheng. Nine years of knowledge and accessibility, strong standing and not returning, is called a great achievement. The husband is then enough to transform the people into customs, and the near one is pleasing to the people and the far away is cherished, and this university way is also. This teaching process envisages, on the one hand, to clarify the overall goal of education, but also to determine the specific standards and requirements of each stage, and gradually deepen and improve, on the other hand, the standards to be achieved at each stage stipulate the requirements of academic knowledge and ideological character, reflecting the characteristics of attaching equal importance to morality and wisdom and step by step.
(3) Principles of education and teaching: On the basis of synthesizing the lessons and lessons of long-term education and teaching success and failure of various schools, xueji summarizes a set of educational and teaching principles and methods, which is the essence of xueji. First, teaching is mutually exclusive. Teaching and learning are two aspects of the teaching process, and the two are complementary. Second, respect the teacher. The Xueji clearly puts forward the idea of "strict teacher and dignified". On the one hand, the "Xueji" highly evaluates the role of teachers; on the other hand, the "Xueji" also puts forward strict requirements for teachers, not only to have profound knowledge and lofty moral accomplishment, but also to master the conditions that teachers should have, such as education, teaching theory and skills. Third, tibet and information complement each other. Xueji believes that regular learning and extracurricular exercises must be taken into account and complement each other. Fourth, Yu Shi Sun Mo. This is a summary of the lessons learned in long-term education and teaching, summarized the important laws, and contains four principles. "Yu" is the precautionary principle, "forbidden to be undeveloped is Yu", requiring prior estimation of the possible undesirable tendencies, take preventive measures; "shi" refers to the principle of timely teaching, "when it can be said", grasp the best time to learn, learn at the right time, teach in a timely manner, otherwise, "when the time passes and then learn, it is diligent and difficult to achieve"; "Sun" refers to the principle of gradual progress, "do not give and give sun", teaching should follow a certain order, if "miscellaneous giving without sun", its effect will be counterproductive; "Mo" Refers to the principle of learning observation, "looking at each other and being good is called Mo", in the process of learning, we must learn from each other' strengths and complement each other's weaknesses, otherwise, "if you learn alone and have no friends, you will be lonely and unheard." However, in the process of observation and study, we must prevent "Yan Peng" and "Yan Pu", Yan Peng refers to friends who are contemptuous but not solemn, and Yan Pu refers to words and deeds that despise evil and evil. Fifth, heuristic induction. The Xueji makes a more comprehensive theoretical exposition of the essence and methods of heuristic principles. Sixth, long-term goodness to save the lost. The Book of Learning holds: "Scholars have four mistakes, and the teacher must know them." The learning of man is also lost, or lost is more, or lost is less, or lost is easy, or lost is stopped. These four are not the same as each other. Know his heart, and then you can save his loss. He who teaches also grows good and saves his lost also. He pointed out four shortcomings in students' learning, namely greed, one-sidedness, self-sufficiency, and fear of difficulties. These shortcomings manifest themselves differently in each person, and the reasons for their occurrence are also different, teachers should learn to analyze specifically, fully grasp, and if the teaching method is proper, the shortcomings can be transformed into advantages.
(4) Teaching methods: First, the question-and-answer method. When asking questions, we should pay attention to the order from easy to difficult, step by step; in answering questions, we should pay attention to the appropriate depth and appropriate details. Second, the method of explanation. The teacher's explanation should be concise, concise, easy to understand, and inspiring. Third, the practice method. The Book of Learning takes the example of a blacksmith, the son of a bowsmith, and a pony learning to drive, and shows that it is necessary to start from the most basic and simplest kung fu practice and lay a good foundation. Fourth, the analogy. Through analogy, develop students' thinking, improve learning efficiency, and enable students to have the ability to "touch class bypass".
The "Xueji" has set an example for the development of ancient Chinese educational theory, and its emergence means the formation of the specialization of ancient Chinese educational thought, which is the "rudiment of pedagogy" in China.
• The Mean
"Zhongyong" is an important treatise on education theory in ancient China, and its educational discourse is mainly in the following aspects:
(1) About the nature and role of education. At the beginning of "The Mean", it is said that monasticism is education, and the role of education is to "spontaneously", develop along with innate goodness, and try to reflect the moral concepts and moral consciousness of talent. This is the idea of the "theory of sexual goodness" of the Si Meng school.
(2) About the educational teaching process and steps. "The Mean" summarizes the five stages of "erudition, interrogation, contemplation, discernment, and perseverance." "Erudition" means extensive study; "interrogation" means asking in detail whether the content of erudition is true or false; "prudent thinking" means analyzing and thinking about the content of interrogation; "discernment" means clearly distinguishing existing problems and clarifying the direction of efforts; and "doing deeds" means practicing it in a down-to-earth manner so that concepts and behaviors can be unified. This is a complete set of introspective methods, including an indispensable part of the teaching process such as learning to think and think.
(3) About educational pathways. The Middle Way says, "Sincerity is called sex." Self-evident sincerity, called teaching. Sincerity is clear, and sincerity is sincerity. Sincerity here refers to the state of the Heavenly Dao, "Ming" is to manifest and manifest, it is something that naturally arises from the essence of "sincerity", and in essence, sincerity and clarity are consistent, so it is said: "Sincerity is clear, and clarity is sincerity." Sincerity and sincerity refer to the fact that human cultivation can be perfected in two ways, namely sex and teaching: First, to explore people's inner nature and achieve the understanding of the external world, "sincerity" is the foundation of self-cultivation, and on this basis, it manifests and invents all morality, so it is said that "self-sincerity is called nature", because it is a cultivation work done within the scope of the nature of the heart, or "respect for morality". Second, through the search for knowledge of the external world to achieve the development of human inner nature, "self-evident sincerity" can be interpreted as: understanding the reason and the principle of what things are naturally, we can achieve the realm of "sincerity", so it is said that "self-evident sincerity is called teaching", because it first needs to do the work of studying and teaching, or "Taoist learning".
(4) Pay attention to the role of subjective effort. The Middle Way clearly states that a person's ingenuity and strong will are cultivated through personal effort and learning, and do not depend entirely on human talent.
Political thought
(1) Indoctrination of government: refers to the use of indoctrination and upbringing to regulate and constrain political power and political behavior. The so-called "teaching" of Confucianism is not an independent external force opposed to political power and corresponding material facilities, but an essential feature of the confucian ideal political form. In the Book of Rites, by further giving play to Confucius's Confucianism's "indoctrination of government", the moralization of politics and the politicization of morality at the same time, by extension, the "transformation of politics into literature", is an effort to balance political power by means of the forces that can be borrowed in patriarchal society and transformed under the condition that the unity of politics and religion has no other external force to realistically restrict political power.
(2) Datong Thought: The journey of the great avenue is also the public under the heavens. The selection of the wise and the able, the preaching of faith and the cultivation of harmony, the old man does not kiss his relatives alone, does not have only sons and sons, so that the old will have an end, the strong will be useful, the young will grow, and the widows, widows, loneliness, and disease will all have some support. Men have points, women have returns. Goods, evil is abandoned to the earth, and there is no need to hide in oneself; force, evil does not come out of the body, does not have to be for oneself. For this reason, it is said that the outside world is not closed, the theft and thief are not done, and the outsider is not closed.
(3) Etiquette and Penal Law: In the Book of Rites, the penal law, as a supplement to the rites, is limited by the way in which moral rites function. According to the Book of Rites, in reality, there are "people who have been tortured" or "people who commit adultery" who "repay virtue with resentment" and cannot be punished without punishment. The Monarchy argues that even a light sentence cannot be pardoned. On the surface, etiquette and punishment have different application objects, and the Qu Li proposes a wide range of influences: "Etiquette cannot be lower than the common man, and the punishment cannot be a doctor." In the Book of Rites, the rites are considered to actually play or at least partly play the role of law. Qu Li Yun: "Divide and argue, indecently indecisive." "Liturgy is the purpose of punishment, and punishment is the last guarantee of liturgy. According to the Book of Rites, etiquette functions differently from criminal law. The Commentary says: "The indoctrination of the old rites is also small, and its cessation of evil is also invisible, so that people will migrate from sin day by day without knowing it, and it is the ancestor king Longzhiye." "The indoctrination of the rites is subtle, forbade evil from being unconsciously unformed. The Book of Rites still inherits Confucius's idea of "virtue and the lord of punishment", believing that the basic purposes of punishment, government and ritual music are the same. "Le Ji" Yun: "The old ritual is to dao qizhi, the music is to harmonize with its voice, the government is to carry out one action, and the punishment is to prevent his adultery." Li Le criminal government, its extreme one also, so with the people's hearts out of the way also. "All four are ways to achieve great rule in order to reconcile with the hearts and minds of the people. However, the Book of Rites believes that etiquette is the foundation of "humanity" and that punishment is not enough to keep people ashamed, so it must be based on ritual music first. The unification of the liturgical and criminal government is the "king's way" politics. "If the liturgy is not contradictory, then the king's way is prepared." The Book of Rites advocates that rewards should be the mainstay and punishments as a supplement, embodying the Confucian principle of "establishing a religion" first. Etiquette is fundamentally the rule of man. The Book of Rites links the four elements of Li Le's criminal administration, affirming that criminal law is indispensable, and in a certain sense, it is a deviation from the adjustment of Confucian law and its philosophical thinking that is too prominent in the rule of virtue. The social reality of Confucianism is partly based on ideals, and in the affirmation of the role of criminal law, it also reflects that its ideals are rooted in reality.
Aesthetic ideas
The Book of Music puts forward the theory of the sense of moving the heart, the theory of the master of the ceremony, the theory of the middle of the music, the theory of the benevolence of the lile, the theory of the changde of the lile, the theory of the auxiliary government of the lile, the theory of the lile of easy customs, the theory of the pure desire of the lile, the theory of the great music must be easy, the theory of the only music can not be false, the theory of the rule of the heart, the theory of guanle zhifeng, and the saying of the musician.
The "Book of Music" proposes that the root of music is that people's thoughts and feelings (hearts) are excited by external things (things). For example, "Where the sound arises, it is born of the human heart." The movement of the human heart, the movement of things. In addition, he put forward the theory of musical reflection, believing that what kind of society has what kind of music; conversely, music of different natures expresses different natures of thoughts and feelings. For example, "It is the sound of the old rule of the world to be at peace, to enjoy its political peace; the sound of the chaotic world to complain, to anger its government; the voice of the country to mourn, to think of its people's difficulties." "Two roles of music are proposed, one is the metaphysical view that music is the harmony of various things between heaven and earth. Such as "The Musician, the Sum of Heaven and Earth also." "The other is to start from reality, thinking that music can improve social awareness, can deeply move people, and can change customs and habits." For example: "It can be kind to the people's hearts, its touching is deep, and its customs are changed." Two aesthetic views of music were proposed, one was the metaphysical promotion of music that was "in harmony with heaven and earth." One is to advocate "Deyin" and "Harmony" and oppose "drowning" and "obscene music". The view was put forward in line with the ancient regime rulers, who believed that the rulers improved their moral cultivation through music, and the ruled people found their own mistakes through music. Rulers like music because it improves moral cultivation, and ruled people like music because it satisfies personal desires. For example, "A gentleman is good, and a villain is a man who has heard." Gentlemen are happy, and villains are happy. "It reflects the ideology of the ruling class that began to form a class society after that.
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Stylistic form
The style of the forty-nine articles of the Book of Rites can be roughly divided into three types: argumentative essays, expository essays, and narrative essays.
(1) Argumentative essays: This category includes the expression of the application of the theories in the Book of Rites, with the exposition of etiquette and the exposition of Confucianism as the purpose of the chapters, such as "Zeng Zi Qing", "Li Yun", "Ritual Instrument", "Great Biography", "Xueji", "Le Ji", "Sacrifice Of Righteousness", "Sacrifice System", "Jing Xie", "Lamentation of Gong Qing", "Zhongni Yanju", "Confucius Idle Residence", "Fang Ji", "Zhongyong", "Table Record", "Ziyi", "Three Years Question", "Confucianism", "University", "Guanyi", "Dusk Righteousness", "Xiang Drinking Righteousness", "Shooting Righteousness", "Yanyi", "Hiring Righteousness", "Yingyi The Four Systems of Mourning Clothing" and so on, there are 26 articles involved. The outstanding stylistic characteristics of these argumentative chapters are: the structure of the article is relatively complete, the argument is thorough, the organization is clear, the logic is strong, and attention is paid to the use of a variety of methods to reason. "On the basis of salary analysis, you can break the reason."
(2) Explanatory texts: This category includes the "Book of Rites" in the expressive way, recording various chapters of etiquette, mainly including "Qu Li Shang", "Qu Li Xia", "Wang System", "Moon Order", "Wen Wang Shizi", "Suburb special animal", "Nei Ze", "Jade Algae", "Ming Tang Position", "Funeral Dress Notes", "Shaoyi", "Miscellaneous Notes", "Miscellaneous Notes", "Most of the Funeral Records", "Funeral Records", "Sacrifice Law", "Ben Funeral", "Asking Funerals", "Asking Questions", "Asking Biographies", "Deep Clothes", "Throwing Pots", etc., involving 21 articles. These explanatory passages often do not shy away from the cumbersome, detailing the last verses of various ceremonies, such as the ceremony of kings and princes, fathers and sons, and couples, eating, sprinkling, speaking, coping, and the ritual of appointment, alliance, and friendship, etc., all of which are included in the text.
(3) Narrative: This category includes the chapters in the Book of Rites that mainly record the words and deeds and events related to "rituals" in the form of narrative expressions, mainly including "Tan Bow Shang" and "Tan Bow Down", as well as some fragments scattered in "Miscellaneous Records", "Sacrifice Righteousness", "Lamentations", "Zhongni Yanju", "Confucius Idle Residence", "Shooting Righteousness" and other chapters, involving a total of 8 articles. The stylistic characteristics of these narrative passages are mainly: strong narrative and complete narrative plot.
Artistic features
• Plot the layout, layers twist and turn
(1) The rules are rigorous and reflect the posture. Most of the prose passages in the Book of Rites are short and concise, and the rules are rigorous; for example, Confucius weeps in the atrium. Some people hang the one, and the master worships. He wept, and went into the messenger to ask for the sake of it. The Prophet said, "The Curse of the Lord." "So the order was overthrown. ("On the Bow") The structure of some chapters seems to be scattered, but in fact, the center of the expression is the main line, scattered but not chaotic. For example, Ji Wuzi was sick, and Pan Gu did not say that Qi waned and entered the view, saying: "Si Daoye, will die." Shi Wei Gong men said that Qi was declining. Takeko said, "No, no! Gentleman's Table" and its mourning also, once leaned on its door and sang. (Under the Bow)
(2) Gentle reply, echoing back and forth. A section in The Mean not only echoes from beginning to end, but also changes. Ru Zi said, "The Tao doesn't work, I know it." Those who know are too much, but those who are foolish are not enough. The way is not clear, I know it, the sages are too good, the unworthy are not as good as it is, people are not eating and drinking, and few can know the taste. Zi Yue: "Dao Qi's no-f***100" ("Zhongyong") although it only changes a few words, it has a different charm and a different mood. Qian Zhong's book review: "Jieyun 'Dao's way is not good! 'Beginning with a conclusive tone, ending with a tone of doubt, and if one still hopes in case, the two ends are the same but different, and the posture is beautiful.
(3) The vicissitudes of the sea, the ups and downs. There are many chapters in the Book of Rites with twists and turns, and the grammar is ups and downs, reflecting rich content: for example, the "Tan Bow Shang" records a section on the battle of Lu Song Chengqiu: Lu Zhuang Gong and Song People fought in Chengqiu, the county father Yu, and Bu Guo was on the right. Horse defeat, public team, Sache awarded Sui. Gong Yue: "The last Buya." The county father said: "He has not been defeated in the day, and now he has lost, and he has no courage." "Death, the man bathing the horse, there is a stream of arrows in the white flesh." The public saying: "Not his sin is also" and so on. There are lessons from the beginning. The whole text is eighty-one words, clearly explaining the location of the two armies' battle, the situation of Zhuang Gong's entourage, the crash, the rescue, the death of the county father, zhuang Gong's lament, etc., the plot is complete, and there are twists and turns.
• Syntax: complicated and simple
(1) Concise and concise, without losing a word. Comparatively speaking, "Chinese", "Spring and Autumn Liang Biography", and "Zuo Biao" are all cumbersome, especially "Chinese" is the most important. For example, the text of "Tan Bow" uses only one "An" and one "wound" to express Shen Sheng's pure heart of understanding and dedication, and Shen Sheng does not forget to be concerned about the monarchy, so that people's words can be described as short and affectionate, and the love rhyme is thick, which is far higher than his book. Yang Shen of the Ming Dynasty said: "This verse is only one hundred and five crosses, but it includes twists and turns, and there are people who can't say a thousand words." ”
(2) Prosperity and prosperity, without a word. The text of "Tan Bow" does not avoid cumbersomeness, appropriately adopts the compound syntax, although it seems clumsy, but it also has a unique style, Li Tu of the Song Dynasty said: "The article is not difficult to be clever and difficult to be clumsy, it is not difficult to bend and difficult to be straight, it is not difficult to be thin and difficult to be coarse, it is not difficult to be hua and difficult to be qualitative: it can be with the wise man, it is difficult to speak with the layman." ”
• Language features
(1) The language is neat and changeable. In the Book of Rites, the whole prose sentence is used in combination, such as the "Miscellaneous Records" Yun: "Guan Zhongxuan and Zhu Xuan... The next does not insult the next", "Li Yun" said: "Therefore XuanJiu is in the room... Up and down in unison. "The sentences used are diverse, changing with the text, avoiding monotony and rigidity, and the article appears rich and vivid and flexible. However, there are also neat sentence forms, such as the "Qu Li Shang": "Let go can not be long, desire can not be followed, ambition can not be satisfied, happiness can not be extreme." Such sentences read harmoniously, with momentum, and the text appears regular and elegant. There is also the wind of laying out Chen Zhifeng, which is also common in the Book of Rites. For example, the "Inner Rules" list the types of rice, meals, drinks, wine, shame, food, staple foods and meat, etc., and there are many kinds of food, and the eyes are overwhelmed.
(2) Diverse rhetorical techniques. The Book of Rites makes extensive use of figurative rhetoric. For example, "Fortune of Etiquette" says: "Therefore the rites are also for people, and the wine is tillers." Gentlemen are thick, villains are thin. Therefore, the Holy King cultivated the handle of righteousness and the order of the rites to govern people's feelings. The old lover, the Holy King's Field also. Cultivating rituals is cultivated, Chen Yi is planted, lectures are taught, benevolence is gathered, and music is sown to be safe. "Comparison is also widely used in the Book of Rites. For example, in the "Qu Li Shang" Yun: "Moral benevolence and righteousness, incivility can not be accomplished." Lessons are justified, and incivility is not prepared. Divide and argue, indecisive. Monarchs, superiors and subordinates, fathers and sons, brothers, indecent. Eunuchs, incivility and incivility. Ban Dynasty ruled the army, officials practiced the law, indecent majesty did not work, prayed to sacrifices, provided ghosts and gods, indecent and insincere. "There is also the use of the top real in the text. The "Great Biography" says: "It is the old humane relatives who are also relatives." Kiss the ancestors of the ancestors, honor the ancestors of the ancestors, honor the ancestors of the ancestors, honor the ancestors of the ancestors, collect the ancestral temples of the ancestors, collect the ancestral temples, the ancestral temples are strict, the ancestral temples are severe, the heavy society is loved, the people are loved, the people are punished, the punishment is punished, the people are punished, the people are punished, and "The beginning and the end are consecutive, advancing layer by layer, expressing strict and thorough, like clouds and flowing water." The Book of Rites makes extensive use of rhetorical techniques such as questioning and rhetorical questioning. For example, in the "Fang Ji" Yun: "Everyone can raise his relatives, but how can a gentleman be disrespectful?" "Fortune of Manners" said: "What is human feelings?" Joy, anger, sorrow, fear, love, evil, desire, the seven can be learned; what is human righteousness? Father's kindness, son's filial piety, brother's conscience, brother's brother, husband's righteousness, woman's listening, Changhui, Youshun, Junren, and Chenzhong, the ten are the people of Wei. The use of these words has achieved good expression effects, so that the cumbersome and detailed notes of the Book of Rites have ups and downs, changes, and obtain a kind of flexible vitality.
(3) Flexible use of imaginary words. The total number of words in the book of Rites is 97973, and the number of words is 3028. Among them, the first five words with the highest frequency of use are: to (4127 times), also (2618 times), not (2436 times), sub (2038 times), and (2025 times). Of the five words, imaginary words account for more than half. The use of these imaginary words has played a good expressive effect in the text, such as "Zhongyong": "Erudition, interrogation, contemplation, discernment, one of the practices has The Buddha, the Learning of the Buddha, the Buddha of The Buddha." There is a Buddha to ask, a Question to know, a Buddha to know, and a Buddha to know. There is Foth, Foth of Thought, Fotso. There is Discernment, Discernment, Fotzso. There are Buddhas who do, those who do, those who can do so, those who can do so, those who do not do thy deeds, those who do thy deeds, those who do thy deeds, those who do thy deeds, those who do Thakso, those who do thy If you can do this, although you are foolish, you will be clear, and if you are soft, you will be strong. This passage shares fourteen "zigzags", especially the first five sentences with the word "zigzag", which not only strengthens the text, but also makes the expression clearer.
(4) Elegant and clear language style. In terms of wording, the Book of Rites uses monosyllabic words more. For example, "Jade Algae" said: "Foot Rong Heavy, Hand Rong Gong, Eye Rong Duan, Mouth Rong Stop, Voice Rong Jing, Head Straight, Qi Rong Su, Li Rong De, Se Rong Zhuang," "Shao Yi" said: "The guest is the main gong, the sacrifice is the lord, the mourner is mourned, and the lord drowns." "One word is concise and generalized.
Value impact
(1) The many chapters in the Book of Rites are examples of Chinese cultural history that have stood through the ages.
(2) Many chapters of the Book of Rites exalt progressive ideas such as benevolence, justice, patriotism, and opposition to unjust government, and have far-reaching influence.
(3) The book records a large number of ancient cultural history knowledge, including titles, words, costumes, tutoring, respect for the elderly, funeral sacrifices, indoctrination, etiquette, etc., involving almost all aspects of social life, for reading ancient books and inheriting Chinese civilization, it is a rare cultural treasure house. [1]
(4) The Book of Rites occupies an important position in the Confucian classical system, and the Book of Rites was upgraded to "Jing" during the Cao Wei Period, and further upgraded to one of the "Five Classics" in the Tang Dynasty, replacing the status of "Rites"; the "University" and "Zhongyong" of the "Book of Rites" are juxtaposed with the Analects and Mencius, and are revered as one of the "Four Books".
(5) Among the Confucian "Thirteen Classics", the book of Rites most intensively, comprehensively, and systematically records and explains the core content of Confucian thought and doctrine.
(6) In the Book of Rites and Fortunes, Confucius and his disciple Ziyou put forward the famous social ideal of "Datong" in the form of answers to questions, and further explained that "the world is just" is the characteristic of Datong society, and the etiquette system is the program discipline of "moderately well-off" society, which has influenced the social and political construction of modern China.
(7) Many chapters of the Book of Rites expound the spirit and significance of the Confucian liturgical culture of "harmony" from different perspectives. The Book of Rites and Confucianism clearly states: "Etiquette is precious to peace." This value orientation of "noble harmony" is conducive to the construction of a harmonious society.
(8) Many contemporary Universities in China borrow some famous sayings and aphorisms from the Book of Rites as their motto. For example, the motto of Henan University is "Mingde Xinmin, Stop at the Supreme Good", Xiamen University is trained as "Self-Improvement, Stop at the Best", Southeast University is "Stop at the Best", fudan University is "Erudite and Determined to Ask Questions and Think Closely", etc. These school mottos affect the university's educational philosophy and value orientation, and affect contemporary cultural education and moral education.
(9) The Book of Rites more completely reflects the socio-political and cultural background and family structure of the pre-Qin to Han Dynasties, and interprets in detail the relationships and behavioral norms between family members, forming a unique family ethics norm that guides contemporary ethics.
(10) The aesthetic idea of "neutralization" in the Book of Rites and Music influences people's aesthetic orientation. It mainly from the essence and role of music to make people's psychology and spirit to achieve peace, so that people can live in harmony with each other, and people and nature can coexist harmoniously.
About the Author
Dai Sheng, Zi Cijun, a native of the Western Han Dynasty, according to ancient texts such as the Book of Han, the Chronicle of Guangping Province, the Chronicle of GuideFu, the Genealogy of the Dai Clan of Hakka, and the Chronicle of Xintai County, all record that he was a native of Suiyang (present-day Suiyang District, Shangqiu, Henan) of the Western Han Dynasty. He was once the Taishou of Jiujiang, and spent his life mainly studying Confucian classics, especially the study of "Rites". Together with his uncles Dai De and Qing Pu, he studied with the master Hou Cang of the Classics and immersed himself in the study of the Rites.
During the reign of Emperor Xuan of Han, Dai Sheng was made a doctor and participated in the Discussion of the Shiqu Pavilion to evaluate the similarities and differences of the Five Classics. Throughout his life, he taught and wrote as a disciple, and collected various treatises on etiquette and other treatises written by Confucius disciples from the Warring States to the early Han Dynasty, his disciples in the Re-transmission, the Three Transmissions, and others, and compiled them into a book, known as "Xiao Dai Ji" or "Xiao Dai Li Ji"[2].