When it comes to the Confucian classics, people immediately think of the phrase "four books and five classics". In fact, the real order of generation in history is the "Five Classics and Four Books". The concept of the "Five Classics" was formed in the early years of the Western Han Dynasty, and it was issued from the central government, with absolute authority. The concept of "Four Books" comes from the "Notes on the Collection of Chapters and Sentences of the Four Sons" edited by Zhu Xi in the Southern Song Dynasty, in which the Analects, the University, the Mean, and Mencius are said to represent the thoughts and speeches of the four Confucian masters of Confucius, Zengzi, Zisi, and Mencius, and were later called the "Four Books", and as the legal textbook for the primary education of the school, the "Four Books" can only be upgraded to the "Five Classics" after reading the "Four Books". In fact, the name "Four Books" is very uneducated, and it doesn't look like a name given by a scholar at all.
A true reader should know that "book" specifically refers to the "Book of Shang," and later became a general term for "books." Wouldn't it add to the confusion by artificially creating a concept of the "Four Books"? After reading the "Five Classics", you can go to the higher examination and become an official. In the concept of "Four Books and Five Classics", from the perspective of its authors, the "Four Books" are all Confucian scholars, so there is no need to discuss whether the "Four Books" is a Confucian classic. In the "Five Classics", only the "Spring and Autumn Period" may have been compiled by Confucius based on the "Historical Records" recorded by the historians of the Lu State. The Book of Changes, the Book of Songs, the Book of Rituals, and the Book of Shang are not Confucian classics, so why? These four classics were all written before Confucius was born and before the emergence of Confucianism. Although the word "Confucianism" is in the oracle bone inscription, it is not equivalent to the Confucianism founded by Confucius later, and the formation of these four classics has less to do with "Confucianism" than the four official positions of Zhu, Zong, Bu, and Shi at that time.
It can be seen that four of the "Five Classics" are not Confucian classics at all, and only the "Spring and Autumn Period" may barely be counted. After Emperor Wu of the Han Dynasty monopolized the interpretation of the "Five Classics", the government handed over the final interpretation of the Five Classics to Confucianism, and other schools had no right to make relevant remarks or disseminate related ideas, thus creating the illusion that the "Five Classics" was a Confucian classic. However, other schools other than Confucianism do not necessarily attach importance to the "Five Classics", and the cultural heritage left by the ancient sages to future generations is the spiritual wealth of the whole people. It's just that it was exclusively invaded and occupied by Confucianism, and it was misunderstood by people who don't use their brains to become a Confucian classic.
In the Han Dynasty, Confucian scholars regarded these tribulated literature and classics as classics, so they had the concept of "Five Classics", especially when Emperor Wu of the Han Dynasty set up the "Doctor of the Five Classics" by the central government, which opened up a broad road for these Confucian scholars who studied the Five Classics. These five documents have been crowned with the Confucian crown of "classics", which is the best proof of being "Confucianized". Because Confucianism also made up a lot of "weft books" around these scriptures, most of these weft books are nonsense and nonsense "fake books" today.
Just imagine, if "Yi" is a Confucian classic, Qin Huo will definitely not be able to avoid it. However, it was eventually evaded, indicating that it was classified as a divination book at the time. The method of divination, there are ancient times, the three dynasties of Xia and Shang are different, whether there is the so-called "Lianshan", "Guizang" is not important, in short, "Yi" is not a Confucian production, can not be attached to the Confucian trademark. Moreover, in classics such as "Zuo Chuan" and "Chinese", examples of divination using "Zhou Yi" were used from time to time before Confucius, and of course some people say that this may have been infiltrated by Liu Xin later. However, the ancient scriptures of "Zhou Yi" have been written almost in the early years of the Western Zhou Dynasty, after all, it is a fact, even the "Ten Wings" is very likely to have completed most of it in the early Spring and Autumn Period, especially the larger "Xiang" and "Yi", and there are even legends that this is the work of King Wen of Zhou and the father and son of Zhou Gong. It is not so much that Confucianism wrote "Yi Chuan", but that "Yi Chuan" gave birth to Confucianism.
The Spring and Autumn Period was burned because it was the history of the Lu Kingdom, and the Spring and Autumn Period compiled by Confucius was abridged and changed on the basis of the original historical materials of the Lu Spring and Autumn Period. Obviously, Confucius only wrote the "Modern and Contemporary History from the Perspective of the Lu State" - "Spring and Autumn" for the convenience of his own teaching, which is certain.
The content of "Poems" and "Books" is at the latest to the time of Qin Mugong, "The Book of Poetry, Qin Feng, Yellow Bird" is about the funeral of Sanliang after the death of Qin Mugong, and "Shangshu Qin Oath" is Qin Mugong's speech in the army of revenge after the "Battle of Kun". The year of Qin Mugong's death was 70 years earlier than Confucius's birth, and exactly 100 years earlier than Confucius's "standing", so it is also clear that "poems" and "books" are not Confucian classics. "Poems" was burned because most of them were poems from other vassal states in the Western Zhou Dynasty and the Spring and Autumn Period, and "Qin Feng" even added "Feng Feng", which is the poetry that was handed down before the Qin land of the Qin State, and it is estimated that it was not burned like other parts.
"Book" and "Poems", although most of them are the content of other dynasties and other countries, the last "Qin Oath", it is estimated that it was not burned like "Qin Feng", no matter how tyrannical the first emperor was, he would not destroy the history of his ancestors and the traditional culture of his own country, which should be a special problem in the book burning movement.
Although the Book of Rites is highly regarded by Confucianism, its original record predates the Confucian master Confucius. The word "li" has already appeared in the Yin Shang oracle bone inscriptions, and at that time it had formed a rather complicated etiquette. When the Lu State was divided in the early Western Zhou Dynasty, there was the Zhou royal family's Son of Heaven Lile. "Zuo Chuan Zhao Gong 2nd Year", that is, 540 BC, there was a famous sigh of "Zhou Li is all in Lu", when Confucius was still a child. When Confucius was in his thirties, he used to ask for etiquette in Zhou, and later Confucius often mentioned how the summer rites were, how the Yin rites were, and how the Zhou rites were, which can only show that the "rites" have a long history, and Confucius is just a lover of ancient rites and a strong defender, so the essence of his book is not a Confucian classic.
People of other schools of thought read these classics. For example, Xunzi, who is known as the master of the Warring States period of learning, and his student Han Feizi, a representative of Legalism, are the best examples of integrating the above learning. For example, later the Taoist priest also painted the gossip picture on his uniform, but Confucianism did not do this, nor did he reason with the Taoist priest, saying how to wear our Confucian things on the body, engage in piracy and infringe on our intellectual property rights?—— it can be seen that everyone tacitly knows that this is the spiritual wealth of the public in the world, and no one can monopolize it.
The main historical reason is that Emperor Wu of the Han Dynasty "deposed the hundred schools of thought and respected Confucianism alone." As a result, Confucianism became the only official doctrine, and later generations of rulers continued to use state power to continue to implement this basic national policy, using Confucian concepts to explain these ancient classics, and what we can see today are the Chinese versions of these classics, that is, the concepts of Han Confucianism, and of course the Confucian version. These classics after the Sinicization and Confucianization, although the later Tang, Song, Yuan, Ming and Qing dynasties were slightly different, did not completely subvert the framework of Han Confucianism. It's just a few improvements.
It was not until the spread of Western learning, the abolition of the imperial examination, the New Culture Movement, and the rise of suspicion of antiquity that a new understanding of these classics began. Therefore, there is a phenomenon of privatization of public cultural resources, that is, Confucianism uses its political position and power to usurp the Five Classics, which belong to public cultural resources, and uses their theoretical system to explain and even seize and distort the ancient classics. In fact, the vulgarization, dogmatization, and theologization of these classics injected toxins into our traditional ideology and culture in the long run, so later the Chinese (mainly Han Chinese) did not grow up for a long time, resting on their laurels, and refusing to learn advanced ideology and culture from the West, which is inseparable from these ideological toxins.
In the late Qing Dynasty, they ceded land and paid compensation, lost their power and humiliated the country, and still mentioned what "middle school is the body, Western learning is for use", and this was an enlightened proposition at that time. They were all defeated by Japan, ceded land and paid compensation, and still refused to change the law, and still believed that the sky does not change, the Tao does not change, the law of the ancestors is immutable, and the law of the country can die is also immutable, which is really pedantic and terrifying. I really don't know how these people's "Five Classics" are learned, the "I Ching", known as the "head of the group of classics", mainly talks about change, ever-changing, and these Chinese who have read poetry and books actually believe in Dong Zhongshu's immutable fallacy. It can be seen how old and unruly it is, and the number of classics forgets its ancestors.
The commentaries and sparse notes on the "Five Classics" that are circulating now are basically Confucian teachings since the Han and Tang dynasties. However, the "Five Classics" are fundamentally not Confucian, nor are they Confucius, otherwise later people will always think that Confucianism has contributed a lot, which needs to be clarified. After the Han Dynasty respected Confucianism, university scholars were called Great Confucianism, Hong Confucianism, and Su Confucianism, in short, they were all inclusive of Confucianism, and they were all included in their own doors, including Zhuge Liang, who was also a soldier and a soldier, was regarded as a "great Confucian", which was really a big joke in the world. University scholars must read through the subset of scriptures and history, most of which are not Confucian classics; not to mention history, history appeared earlier than Confucianism, and its status is more important than Confucianism; in addition to "Xunzi" and the sub-books of the Han Dynasty, other princes of the Spring and Autumn Period and the Warring States Period, such as Guanzi, Laozi, Sun Tzu, Mozi, Zhuangzi, Han Feizi, and so on, are even ashamed of Confucianism to include in their own camp.
Of course, the historian Zuo Qiu Ming is an exception, although "Zuo Biography" is also very "polite", but it is not "Confucian". In "Zuo Chuan: Twenty-one Years of Mourning the Father", "only his Confucian book, thinking that the two countries are worried" is a clear criticism of Confucian dogma. The "two countries" here refer to the Lu and Qi countries in today's Shandong, combined with the foregoing, it can be seen that the main refers to the Lu country, as a large eastern country with good innate qualifications and geographical environment, it is because it is confined to the "Confucian book" and cannot develop and grow. Later historical facts inexorably proved the foresight of the author of "Zuo Chuan", these two great powers were hopelessly decaying day by day, Jiang Qi was replaced by Tian Qi, and Lu was controlled by Sanhuan, neither of them had much development, and later they were inevitably destroyed.
Zuo Qiu Ming was not a student of Confucius, because Confucius at that time was self-respecting, just like what was said in the "Analects of Gongye Chang", "Zuo Qiu is ashamed, and Qiu is also ashamed". The author speculates that it is likely that it was the period of Confucius Shilu, Zuo Qiu Ming was a historian, and both of them were officials of the Lu government, and they were really colleagues. Confucius died in 479 BC, "Zuo Chuan" was written in 468 BC, and then 463 BC and 453 BC The intermittent history is obviously the continuation of Zuo Qiu Ming's death after his death.
I think the main reason why Confucius later became a saint and Zuo Qiu Ming gradually disappeared from his affairs is that Confucius disciples are all over the world, and Zuo Qiu Ming should not have recruited a large number of disciples, so he was praised by few people later; Political scientist and even military scientist encyclopedic Master Zuo Qiu Ming was arranged by Later Confucianism to serve Confucius in the protégé pile under the corridor of the Confucian Temple, and even several of Confucius's disciples were not as good, and the ranking was only thirty or fifty, and he was also called "sage", which was really a waste of Zuo Qiu Ming.
When Sima Qian wrote the "Historical Records", it was when Confucianism was in the limelight, and in this context, he did not even set up a biography for the great Zuoqiu Ming. This is a great regret left by Sima Qian, who is also a historian, to future generations. Although he only mentions in his "Book of Reporting Ren'an" that "Zuoqiu is blind and has "Chinese", he never mentions the life of this great historian. In fact, not only Zuo Qiu Ming, but the entire historian does not even have a joint biography, and it is not even as good as the assassins, rangers, lucky, funny, Japanese, turtle ce, and goods, and those Confucian characters are also included in the "Biography of Zhongni Disciples" and "Confucian Lin Biography" after the "Confucius Family" and "Mencius Xunqing Biography". It's not because the historian doesn't have a master, maybe it's because Taishi Gong deliberately left a flaw in the history of the ages.
If Zuo Qiu Ming does have his own person, then his level of ideological understanding does not seem to be below Confucius, and a "Zuo Chuan" is enough to explain the problem, not to mention a "Spring and Autumn Biography" - "Chinese". It is true that "the "poem" is beautiful and enough to convey the meaning; the "book" is of course to remember the words and deeds of the previous kings, which is enough to understand things; the "rites" is certainly good and enough to save people; and the "Yi" is certainly prepared to say that the yin and yang of heaven and earth are changeable, and it is enough to be Taoist", but those are all documents handed down from ancient times, and the real Confucius wrote or edited it, and "Spring and Autumn" is barely one, but this simple and sloppy historical chronicle is originally an abridged and changed version of "Lu Chunqiu" On a par, what really opened a precedent for future generations to write history, which is enough to teach the law of a hundred generations of historians, is only the book "Zuo Biography". Zuo Qiu Ming was slightly younger than Confucius, but Confucius respected him and valued him, which shows that he was already quite influential at that time.
Another researcher claims that the "Zuo Chuan" that is now handed down has a great relationship with Wu Qi and his husband's later learning, starting from Yao Nai's "Zuo's Supplementary Preface" to the children's book industry's "Spring and Autumn Zuo Biography Notes<春秋左传>". The author speculates" all hold this view. In my humble opinion, Sun Wuzi and Wu Zixu led the troops to attack Chu together, captured Yingdu in five battles and five victories, and helped Wu to dominate, and his earth-shattering feats were enough to shine in the annals of history, while the "Zuo Biography" only recorded Wu Zixu, Wu Wang Lu and his younger brother Fuqi Wang, and the great soldier Sun Wuzi was actually unrecorded, which makes people even more suspect that Wu Qi and even his later studies deliberately deleted the records about Sun Wuzi out of jealousy of the United States (later generations called the soldier must be Sun Wu's second son).
Since the "Five Classics" did not come from Confucianism. The "Nine Classics" and "Twelve Classics" that were added from generation to generation until Zhu Xi of the Southern Song Dynasty determined the "Thirteen Classics", and these were added later, including "Ram", "Gu Liang" Erbiography, "Zhou Li", "Book of Rites", "Analects", "Mencius", "Book of Filial Piety", "Erya", most of which were written in the Warring States period and even in the early Han Dynasty.
Welcome to pay attention to "word farming" and open up new ideas for history and archaeology!
(The author declares the originality, all rights reserved.) The maps drawn and photographs taken in this number also belong to the category of works. The pictures from the Internet are only for optimizing the visual experience of self-media readers, and do not belong to the scope of this work, and are hereby declared. ）