Introduction: Duan Yujie, who is in the "post-Dai Zhen era", deepened and refined Dai Zhen's linguistic philosophy in terms of language philosophy, and refined Dai Zhen's general linguistic philosophy of "passing words by words and channeling by words" into "passing through the meaning of words and re-channeling by word meaning", and realizing the language philosophy of grasping the original meaning of the classics by "seeking the original character". Moreover, through the exploration of the principles of the Han Dynasty scriptures, that is, through the summary of the rules of linguistics, it provides a new tool for more accurate humanities for the correct interpretation of the scriptures. Through the repeated study of the words "killing and killing" in "Spring and Autumn" and "Zuo Zhuan", the analysis of the case of the mother of the king in the "Spring and Autumn" and the "Three Traditions", the textual examination of the phrase "ren exhausted husband" in the "Left Biography", and the systematic discussion of the issue of the ming dynasty's succession to the reunification ceremony, he concentrated on his political and ethical thinking, and embodied his academic ideal of "seeking the Tao" through the "seeking truth" activity. He tried to expand the traditional Thirteen Classics to the Twenty-First Classics, a "sutra" idea that had the significance of breaking the Confucian tradition of the Six Classics and the Thirteen Classics. He maintained the idea of caring about the "physics of people's feelings" throughout his life, which was highly consistent with Dai Zhen's ideological tendency to sympathize with the "hunger, cold, and hidden song" of the lower class. All these show that the new philosophical "paradigm" pioneered by Dai Zhen has been inherited and partially deepened in the subsequent Duan Yujie, reflecting the internal development of Qianjia scholarship and the consistency of its spirit.
Wu Genyou, Professor, Doctoral Supervisor, Dean of the Institute for Advanced Study of Dialogue among Civilizations, Distinguished Professor of the Jiang Scholar Award Program of the Ministry of Education, Vice President of the Chinese Society for the History of Philosophy, President of the Hubei Provincial Society for the History of Philosophy; his main research interests are Chinese classical philosophy, Ming and Qing philosophy, political philosophy, and comparative philosophy; he has visited Harvard University in the United States, where he has lectured and conducted research at the University of Paris VII in France, the University of Trier in Germany, and the Institute of Literature and Philosophy of the "Academia Sinica" in Taiwan; and has published "Dai Zhen, Qianjia Academic and Chinese Culture". He has published more than 180 academic papers, including Taoist Thought and Its Modern Interpretation, Teaching and Comparison: A Discussion on Comparative Philosophy, and won many awards from the Ministry of Education, the Hubei Provincial Humanities and Social Sciences Outstanding Achievement Award, and the Global Chinese Sinology Award.
Professor Wu Genyou
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The Qianjia academic "paradigm" established by Dai Zhen [1] has such a basic spiritual program: First, the study of scripture must take "seeking the Tao" as the ultimate goal. Second, in terms of the method of achieving the goal of "seeking the tao", there are roughly two major ways: 1) from the word to the word, and from the word to the channel. I call this path the path of the philosophy of language; 2) to grasp the Tao in the Six Classics through the study of classical humanistic and natural science knowledge such as the ancient canonical system, nomenclatures, degrees, and calendars. I call this approach the "archaeology of knowledge"[2]. Together, these two paths embody a new academic spirit, the philosophical spirit of "humanistic positivism"[3], which, in the language of Qianjia scholars themselves, is the spirit of "seeking truth from facts".
The connotation of the "Tao" mentioned by Dai Zhen is not easy to explain very clearly at once, and its general ideological territory is the heavenly path of vaporization and popularity and the humanity of "seeking an even square" and "seeking a square" with emotion. In its "humanity", special attention is paid to the sense of "hunger and cold" of the lower classes and the interests and rights of the lowly and the untouchables. This should be said to be the "people's essence" spirit of traditional Confucianism since the classics such as Yi Chuan, Analects, and Mencius. However, Dai Zhen's "humanity" also has a new content that traditional Confucianism does not have, that is, the new ethical ideas and new ideals of life that "desire is not selfish" and "return to necessity according to its nature, so as to realize the ultimate of nature".
Of course, the "Tao" that Dai Zhen wants to pursue has a richer connotation. However, as far as the realm of Daoist thought outlined above is concerned, there is actually a considerable internal tension between the methodological principle of "seeking the Tao", humanistic positivism, and its theoretical goal of seeking the Tao. In other words, Dai Zhen's method of "seeking the Tao" does not necessarily guarantee that he will achieve the goal of seeking the Tao. At the very least, his "humanistic positivist" approach is not the only way to achieve his ideal "Tao." Since then, the Qianjia scholars of the "post-Dai Zhen era", whether their own disciples, such as Duan Yujie, Gaoyou Wang's father and son, Kong Guangsen, Ren Dachun, etc., or Jiao Xun, Ruan Yuan, Wang Zhong, and Ling Tingkan, who were influenced by his scholarship, did not fully inherit the scale of his learning on the whole, but only developed, deepened, and refined his knowledge and ideas in some specific aspects. As far as Duan Yujie is concerned, he mainly inherited the contents of linguistic research in Dai Zhen's linguistic philosophical thought, deepened and refined his linguistic research, and made outstanding achievements in classical philology such as the relationship between sound and meaning, the examination of the "original character" in the classics, and the invention of the principle of Chinese commentary. In the study of "classics", Duan Yujie did not write systematic philosophical works, but he expounded his political ethics through the debate of specific words and sentences in classic texts such as "Spring and Autumn", "Zuo Zhuan", and "University", especially the systematic study of the succession of The Ming Dynasty. He has also put forward some ideas that break through traditional classical thought.
In his later years, Duan Yujie (78 years old) wrote the article "Ten Classics of Fasting", and he agreed with the four of exhortations, famous objects, and systems, and people's feelings and physics, and claimed that he "did not dare to slack off with old age" and said that he "did not dare to slack off with old age" in his opinion. [4] According to my understanding, Duan Yujue's study of famous objects, exhortations, and systems mainly expresses the spirit of "seeking truth"; while his concern for "people's feelings and physics" expresses the ideal of "seeking the Tao". In terms of its academic scale and academic spirit, the basic characteristics of Duan Yujie's scholarship are mainly manifested as "seeking truth in seeking truth", and "seeking truth" as the core.
Commentary on the Interpretation of The Sayings
<h1 class="pgc-h-arrow-right" data-track="123" > second, the three-layer meaning of Qianjia's academic "truth-seeking" method</h1>
I have written that the metaphysics of Qianjia philosophy is Taoism. Although their understanding of the Tao is not the same. Replacing Song Ming's theory of heaven with Taoism and the theory of mind in mind is the basic spirit of Qianjia philosophy. [5] Qianjia scholarship does not simply manifest itself as a characteristic of "Confucian intellectualism", but only has the one-sided characteristics of "Taoist studies".[6] On the contrary, they relied on the new method of "humanistic positivism" developed in the study of scripture and history to reconstruct a new philosophical form with "Taoism" as the core, in order to oppose the moral metaphysics of Song Mingru, science and psychology. In a big way, the Anhui scholars represented by Dai Zhen basically absorbed the idea of gasification since the Song and Ming dynasties, and expressed it in the proposition that gasification is the Tao. The popular "Heavenly Dao" and the "humanity" of flesh and blood consciousness have a common foundation - qi, that is, existence (qi and flesh mind knowledge), and the movement, change and rules of heaven and man are the basic characteristics of the philosophy of this era. The Daoist thought of the Wu school is not as distinct and systematic as that of the Anhui school, but the "Taoist theory" represented by Hui Dong-Qian Daxin is basically related to the Anhui school in basic spirit. Zhang Xuecheng, who considers himself to be the Zhejiang Eastern School, has a "Taoist theory" that is more detailed than "humanity" and weaker than that of "Heavenly Dao", and still retains obvious traces of Cheng Zhu Lixue, that is, to define the "Tao" with "so". The most valuable thing about Ranzhang's Taoist thought is that he regards the "Tao" as something that changes with time, and although it is a sacred law grasped by the saints, it is an objective law that the lives of the people are unaware of, and although this law is discovered through the saints, the saints cannot construct it out of thin air, so it has historical objectivity. Moreover, the ancient "Six Classics" are not enough to summarize the "new way" after the "Six Classics". This is the most glorious point in Zhang Xuecheng's "Taoist" thinking, and it is also the place where his "Daoism" has broken away from the moral metaphysics of Song Ming's science.
As we all know, "seeking truth from facts" is the banner of Qianjia Scholarship, and both the Wu and Anhui factions agree with this banner and hold high this banner. Of course, there are also differences between the two factions, the Wu faction is mainly manifested as "taking the ancient as it is", while the Anhui school is "thinking that it is". Comparatively speaking, the Wu school has some traces of ancient thought, while the Anhui school shows a more obvious academic rational spirit, emphasizing the rational judgment of cognitive subjects, and under the premise of occupying a large number of research data, through correct research methods, make scientific conclusions about their own research, rather than relying on the ancients. However, both the Wu and Anhui schools, their "seeking truth" is "seeking truth" within the framework of "classics", which is quite different from the pursuit of truth in the vast natural and social practice of modern scholarship. However, their spirit of "seeking truth" is common to the spirit of modern scholarship in pursuing truth, and in the process of actual research, they have also discovered some academic truths, and the most typical achievements are reflected in their classical language, writing, phonology, ancient astronomy, calendar, law, historical geography, and the collation and compilation of ancient classics, which provides an inherent historical opportunity for modern scholarship to differentiate from the six arts and four parts.
"Seeking truth from facts" is a methodological slogan, and its basic content is quite rich and needs to be further sorted out. Specifically, "seeking truth from facts" as a methodological point of view basically includes the following three meanings in terms of classics and historical research:
First, the restoration of the original meaning of the classic. This is the highest theoretical goal of "seeking truth from facts." This theoretical goal has been most criticized by people, and it is also the most questionable place in Qianjia Scholarship later.
Second, in order to achieve the above goals, it is necessary to seek the "original word" and restore the "meaning of the word". The quest for this character involves examining the classic version; the restoration of the meaning of the word is achieved through a systematic approach to the six books. Later, it was concentrated in the study of the relationship between sound and meaning, which led to the development of classical linguistics, especially the study of paleophonological systems. Qianjia's academic achievements in this regard are the greatest. The study of the ancient phonological system was originally a vassal of the study of Qianjia classics, but later evolved into an independent system of expertise and became an academic power, which played a catalytic role in the birth of modern linguistics.
Third, the separation of the sutra, the transmission, and the commentary is actually a static study of the dynamic history of scripture, reducing Confucius to Confucius and Mencius to Mencius, transmission to transmission, and annotation to commentary, so as to seek the "Tao" in pure scripture. In this sense, there were major differences between the Wu and Anhui factions. The Wu faction believed that the Han people were not far away, so they believed in the han commentary. And from this belief, the more ancient the more reliable, so it slides to the side of the mud ancient. The Anhui school proceeded from the pure ideal of "yes", not superstitiously believing in the Han people, let alone superstitious about the ancients, but hoping to grasp the original meaning of the ancient classics (in the broad sense, no longer limited to the "Six Classics" of Confucianism) through correct and systematic empirical methods of classical humanities, such as the systematic method of word meaning examination, the study of ancient institutional history, astronomical calendar, Lü law, historical geography knowledge, and later developed methods such as gold, stone, and inscription archaeology.
The scope of Qianjia's academic research is very broad and cannot be covered by classical studies. Historical research is also an important aspect of Qianjia scholarship, which is concentrated in the research results of the three major historians of the Wu school, Zhao Yi, Wang Mingsheng, and Qian Daxin. In addition to the three-level meaning of the "seeking truth from facts" program in terms of scripture, there is also a layer of meaning of "historical facts" restoration in historiography.
Because the classics themselves contain historiography, or historiography is inherent in the classics, such as the Spring and Autumn And the "Three Traditions". However, "Spring and Autumn" is not a historical work in the modern sense, but a historical work full of political and ethical ideals, in today's terms, that is, a historical work with strong value judgments. The examination of "historiography" within the framework of scripture includes not only the restoration of the original meaning of the saints, but also the restoration of specific historical facts and specific historical situations. The "three passes", especially other historical works after the "three passes", contain more of a reduction in historical facts. This "historical" study, which is intrinsic to scripture, has gradually developed into a historical discipline that has developed independently from scripture and into a modern academic subdiscipline. From Qian Daxin's gentle unified view of classics and historiography that "the history of the classics is not two", to Zhang Xuecheng's agitated view of the unity of economic history of "the history of the six classics", we can see the inherent trend of discipline differentiation in "Qianjia Scholarship". As an academic outlier in the Qianjia era, Zhang Xuecheng and his knowledge were not valued. Although he opposed Dai Zhen and others' academic proposition of "summarizing people by examining the evidence" itself conformed to the spirit of scientific research in the modern sense of seeking truth from facts, Zhang Xuecheng himself did not consciously stand under the banner of "seeking truth from facts" in the Qianjia era. In other words, Zhang Xuecheng did not accept the "seeking truth from facts" program as Qianjia's academic methodology. If we borrow the "paradigm" theory of modern Western philosophy of science, Zhang Xuecheng does not belong to the "paradigm" of Qianjia scholarship. When the Qianjia academic "paradigm" represented by Dai Zhen was established, the academic spirit of the Anhui school was inherited and developed under the inheritance and development of Duan Yujie, Wang Niansun's father and son, and others, the Wu school was developed by Yu Xiaoke, Qian Daxin, Zhao Yi, Wang Mingsheng, and others, coupled with the promotion of the Yangzhou school, the "paradigm" of Qianjia scholarship became the academic "norm" of that era, and it did not tolerate the suspicion and resistance of ordinary people.
However, once the academic "paradigm" is formed, there are also many crises within it. Everyone in Qianjia Academia is also aware of this. Dai Zhen opposed the examination of evidence for the sake of evidence, and demanded that methods such as examination evidence should serve the overall goal of "seeking the Tao." It is even said that those scholars who only know the evidence and forget to seek the Tao are the sedans, and he himself is the real master of the sedan who uses the evidence to "seek the tao". This statement is inevitably extreme, and from the perspective of modern scholarship, it contains a tendency to despise the independence of knowledge. But Dai Zhen's words do reveal the inherent tension and possible rift between the empirical method of evidence and the pursuit of transcendent ideals. After Dai Zhen's death, when his son's son, Hong, wrote to Zhu Yun, a scholar at the time, asking that the most important philosophical work that Dai Zhen completed before his death, "Mencius Zi Yi Yi Shu Zhen", be listed as the most important academic contribution of Dai's life, Zhu Yun disagreed. What is very interesting is that Zhang Xuecheng, as Dai Zhen's academic confidant and at the same time a critic of Dai Zhen's scholarship, is also willing to recognize Dai Zhen's learning of righteousness, and Zhang Xuecheng's views are not recognized by his teacher Zhu Yun. This shows that even in the heyday of the "Qianjia Academic" paradigm, the crisis within its academic "paradigm" has been exposed. Zhang Xuecheng, with the soberness of one person and never agrees with this academic paradigm, does show a kind of fearless academic "lone courage". Along with the changes in the actual life of society, the internal crisis of the Qianjia academic "paradigm" has become more and more obvious, and after Jiadao, the decline of this academic "paradigm" has already emerged. With the quiet rise of Changzhou's modern literature and classics, the value of Zhang Xuecheng's cultural history and philosophy slowly emerged. As Gong Zizhen, who was deeply influenced by his maternal grandfather Duan Yujie, the ancient literature and classics of Qianjia Scholarship and entered the modern literature and historiography of the Changzhou School have symbolic meanings, indicating the decline of Qianjia's academic "paradigm". However, as in the case of Lakatos, the failure of an academic "paradigm" does not manifest itself at once, and as an old scientific program, its theory has a great protective belt. Qianjia scholarship is no longer as good as the sun and the sky from Jia Dao onwards, but its influence is still very large, and in the later period, there were many people who examined and thought, such as Yu Zhengxie in the late Qing Dynasty, Zhang Taiyan in the late Qing Dynasty and early Ming Dynasty.
Through the outline of the above thick lines, we can generally see the basic spirit of Qianjia's academic paradigm and its development context. In this context, we examine Duan Yujie's academic characteristics, academic achievements and academic contributions, and point out the inherent limitations of his scholarship, so as to give his scholarship a reasonable historical positioning, which is a task for us to study one aspect of Duan Yujie today.
"Qianjia Mingru Annals"
<h1 class="pgc-h-arrow-right" data-track="124" >3, "Qiushi" and Duan Yujie's academic beliefs</h1>
"Seeking truth from facts" is the common banner of Qianjia scholars, and it is also their belief in life. Although there are subtle differences between "Zungu" and "Seeking Truth" among the scholars of the Wu school and the Anhui school, it is the difference in the method and path of "seeking truth" within Qianjia scholarship, and their common academic goal is "seeking truth", which is more or less good. Duan Yujie was Dai Zhen's eldest disciple, and although he was not able to write a series of philosophical works like his teachers, he basically followed the academic style of the Anhui school pioneered by Dai Zhen in terms of academic ideals and academic routes, and made unique contributions to specific academic research. In particular, the spirit of pursuing true knowledge that he implemented in the study of classical philology is similar to Dai Zhen. He said, "Whoever writes a book will seek his merits, not his name in order to be superior to his predecessors." If you want to be better than your predecessors, then Wu Si will not believe, and it is unreasonable for the world and the hereafter to believe in it. Although, I do not seek to be in a name, and I do not seek to be better than others, then the completion of his book should be credible. ”[7]
Comparing this passage with some of the words spoken by Dai Zhen, we can see the consistency of academic beliefs between teachers and students. In a letter from "A Biography with Yao XiaolianJi", Dai Zhen said: "The so-called ten points of view must be conquered in ancient times and not in order, and the tao is combined without leaving any room for discussion, and the details are studied in great detail, and the end is also examined." If the husband relies on knowledge to imitate his own truth, chooses to judge his superiority by saying it, determines his argument out of empty words, believes in his understanding according to the isolated evidence, although he can know the source of the flow, he does not witness the guidance of the fountain, he can reach the root, and he does not wear his hands on the branches and branches, and he has not yet reached the tenth point of view. ”[8]
In the letter "Reply to Zheng Zhang's Pastoral Letter", Dai Zhen more clearly expressed the attitude of academic research towards life with the goal of "seeking truth" and "hearing the Tao": "Standing up and keeping the two words is not scrupulous, and treating people with two words is without regrets." ...... It is learned, not to hide oneself from others, not to conceal oneself, not to be in the name of the moment, nor to be in the name of the hereafter. The second disadvantage of the famous view is that it is not to attack the predecessors to express themselves, that is, to attach themselves to the tail of the former Confucian. The two are different, and the contemptuous heart is the same, which is to hear the Tao with the words of a gentleman. ”[9]
From a philosophical standpoint, Duan Yujie also inherited the anti-Song Confucian views of his master Dai Zhen, adhering to the basic views of "yin and yang gasification is the Tao" and "seeking reason in matters", and opposing the basic views of "holding opinions and reasoning". [10] He says in the Ten Books of the Ten Scriptures:
"Since childhood, Yu read the Four Sons' Notes on Chinese, and believed in it, but he was afraid that he would not be able to do it, that is, Zhuang was suspicious. Even if he is familiar with the words of the Six Classics and Confucius and Mencius, and the words in the Notes of the Four Sons of the Core, he knows that his words, reason, nature, and words are very different from the words of the Six Classics and Kong Meng. The Six Classics of Discourse lie in things, and Song Confucian is said to have the mind, and sex is reason; the Six Classics say that the Tao is yin and yang, and Song Ru says that yin and yang are not the Tao, and that there is reason to give birth to yin and yang, which is the way. The more refined the words, the more difficult it is to follow them, causing people to hold on to their opinions and reasoning, and hindering political affairs. ”[11]
In his book "Mencius's Character Righteousness Neglect Evidence", Dai Zhen repeatedly criticized Song Ru's view that reason was obtained from heaven and had a heart, and also repeatedly criticized Song Ru's opinion for harming the country and the people, and even causing the evil result of "killing people with reason".
From the literature cited above and the comparative discussion, it can be seen that Duan Yujie was deeply influenced by Dai Zhen's academic ideals. It was precisely under the support of this academic concept of "seeking truth" that he criticized the people at that time for imitating the method of writing books by the Ming Dynasty Wang Yinglin's "Chronicles of Sleepy Studies" and Gu Yanwu's "Rizhilu" by Gu Yanwu, a scholar in the late Ming and early Qing dynasties, and held that this method of writing books had two drawbacks, one was that it was good to be different, and the other was to suppress the similarities, and there was nothing to be gained, but only an invitation to the name. It should be known that Wang Yinglin and Gu Yanwu are both known for their erudition, and Gu Yanwu's "Five Books of Phonology" was once a classic that introduced Duan Yujie into classical linguistics. But after he obtained the true meaning of learning from Dai Zhen, he no longer learned to boast of his ability, but took the pursuit of true knowledge and ten insights as his life belief. He said, "Master Higashihara said: Knowing ten is not true knowledge, and if you know one, you are true knowledge." Penetrate its end, cut through its right and wrong, and verify the books of the group without hindrance, on the contrary, my heart is calm, word by word, it is safe, it is also the status of heaven, and the weather of all things is also nurtured. Jiu Neng, what he said is known by all the truth, so he entertains himself nearly, entertains people far away, and is relieved and straightened out, and there is no doubt after his transmission. ”[12]
Not only that, Duan Yujie also believes that through this kind of pursuit of true knowledge, the upper can be handed over to the ancients, and the lower can be handed over to the descendants, so that people's life can transcend the limitations of time and enter the eternal realm. He said: "The lady who has experience and is beyond the ancients will hate the ancients and not see me, or think that the ancients have words and deeds, and they will not think that future generations will be good at us, and those who do not hate the latter will not be visible." [13] This value ideal of seeking the eternal meaning of a short life in the pursuit of true knowledge shows that the academic activities of Qianjia scholars are not only the result of external political oppression, but they have found spiritual sustenance in the academic activities of examination and evidence. This is also a key to our understanding of the prosperity of the Qianjia era from an internal point of view. Through criticism of the "Bowen Qiangji" style of book-writing activities represented by Wang Yinglin and Gu Yanwu, Duan Yujie put forward his own proposition for learning, and determined that the study of evidence was the whole of learning. He said: "The examiner, the whole of learning, the scholar therefore learns as a man." Therefore, the examination is between the physical and mental life ethics and the race, and the examination of reading is supplemented. Today's scholars, physical and mental ethics are not business, song theory is not enough, the integrity of the Han is not enough, do not be a heretical, reed drum afterlife, this is what my generation should be a great defender. However, what remains is expected of those who are able for a long time, do not use this as self-restraint, and aspire to the greatness of the examination. ”[14]
What needs to be slightly analyzed here is that the "examination" mentioned by Duan Yujie here is no longer limited to narrow evidence, but contains abstract ideological contents such as "physical and mental life ethics", but he wants to realize his philosophical thinking- that is, the ideal of "seeking the Tao" in the "truth-seeking" way of epistemology.
As Dai Zhen's eldest disciple, Duan Yujie did not simply repeat his teacher's views, and also developed his teacher's doctrine on the issue of "seeking truth". He does not think that the activity of knowing can be terminated by one person to its truthfulness, on the contrary, he believes that the "pursuit of truth" is a historical process, in principle, that future generations are better than the predecessors, and that future generations must be different from their predecessors through research, which is stipulated by the general law of the pursuit of truth, and does not mean to be difficult for predecessors. He said: "The author of the book is fortunate to believe in the truth of the world and the hereafter, not that the faith of the world and the hereafter is not necessarily true." Zuo Shi is not unhappy ram, Gu Liang came out, Du clan is not unhappy After Liu Xuan's generation, Zhu Zi is now, will be deeply fortunate to slander someone. Husbands and gentlemen seek credibility, not trust. Seek it to be true, but do not dare to be true. This is really the reason why the sunrise also. [15] Compared with his confident view of "ten points of view" as stated by his teacher Dai Zhen, Duan Yujie understood more clearly that "true" is not easy to obtain, and with the development of the times and the deepening of academic research, "true" is also constantly developing.
This pure academic attitude of "seeking truth for the sake of truth- and truth-seeking" and the humble, open," and developed viewpoints and attitudes in the acquisition of knowledge and truth, fully embody the spirit of "seeking truth" that Qianjia scholars have developed in their study of scriptures with an epistemological tendency. At the beginning of the 20th century, Liang Qichao, Hu Shi and others all believed that qing dynasty Qianjia scholarship had a scientific spirit. This statement is not very accurate, but in principle it is not wrong. What needs to be analyzed a little is that the "truth-seeking" activities of the Qianjia scholars are basically the "truth-seeking" activities in the field of classics, which is essentially different from the "truth-seeking" activities in the natural and social science fields in modern Times in the West. However, through the examination of the knowledge of literature and history in the study of scripture, in order to pursue the original shape of the classics and the original meaning of the "intellectual" activities, and thus launched many fields of knowledge of traditional Chinese humanities, providing an inherent cultural soil for all kinds of knowledge in the modern and modern West. Through the study of classics in the way of "speaking the scriptures with knowledge" and the academic goal of "seeking truth", it provides a relatively close cultural psychology for modern Chinese scholars to accept the spirit of modern Western science. Since the 20th century, Chinese academia has raised the metaphysical question of historiography: Without the invasion of the West, would China move towards modern society? Personally, I believe that we cannot give a definitive answer to this metaphysical question of historiography. Whether it is an affirmative or negative answer, the final result is a kind of guessing of this metaphysical question. This kind of guessing activity may help us to think about the internal laws of Chinese cultural development. However, I personally prefer to think about the problem from the perspective of academic accumulation, that is, we must go deep into the internal research activities of Qianjia Scholarship and the inner hearts of researchers, and strive to reveal the inherent characteristics and basic spirit of Qianjia Scholarship, which may provide some valuable academic conclusions for the thinking of future generations.
<h1 class="pgc-h-arrow-right" data-track="126" >4. Duan Yujie's linguistic philosophy</h1>
Although Duan Yujie himself is mainly a linguist who studies classical languages, some of his expositions can be said to deepen the relationship between philosophy and language. For example, when discussing the principles of exegesis, he said: "The exhortation shall not obstruct the scriptures with words in its original text; it shall not hinder the scriptures with words in terms of its voice." Do not obstruct the scriptures with words, do not obstruct the words with the scriptures, and then the scriptures are clear. After the enlightenment, the way of the saints is clear. Dot painting is called the text, Wen Zi is the zigzag, the pronunciation is the name, and the name is called the sound class. ...... Do not practice sound, want to speak the six books, it is difficult to cure the scriptures. ”[16]
In terms of Dai Zhen's program of linguistic philosophy of "passing words by words and channeling by words", Duan Shi emphasizes the interdependence of scripture and linguistics, and the interrelatedness based on this independence. What's more, in Duan's view, the root of linguistics lies in being familiar with sound classes, that is, the basic role of phonetics, without understanding phonetics, classical linguistics lacks a solid foundation, the foundation of linguistics is not solid and solid, and the understanding of classical meaning loses credibility. Therefore, Duan Yucong attaches great importance to the relationship between sound and meaning, and refines Dai Zhen's general linguistic philosophy of "passing words by words and channeling by words" into "passing through the meaning of words by the sound of words, and re-channeling by the meaning of words", and the philosophical thinking of "seeking the original character". Not only that, Duan Yujie also attached importance to excavating the principles of the Han Dynasty's exegesis, that is, paying more attention to the summary of linguistic rules, so as to provide the right tools for correct interpretation. Through the in-depth study of the "Interpretation of Characters in Shuowen" (which took forty years), he proposed the text interpretation method of "seeking each other in ancient shapes, ancient sounds, and ancient meanings", which provided a more accurate linguistic interpretation tool for closer to the original meaning of ancient classics.
1. The philosophical thought of language that "the rule of the scriptures is not important to gain righteousness, and the righteousness is not to be cut to the sound"
Because Duan Yujie is a phonologist, his understanding of the relationship between sound and meaning is more systematic and in-depth. On the basis of the research of predecessors, the linguistic thinking of the correlation between sound and meaning has been deepened, and the linguistic philosophical thought of "the treatment of the scriptures is not important to the righteousness, and the righteousness is not to be cut to the sound", and the phonetic principles of the rule of the scriptures. This can be seen as a unique contribution to his philosophical thought on Qianjia language. In the Preface to Wang Huaizu's Guangya Notes, Duan Yujie said: "Primary schools have form, sound, and righteousness, and the three ask each other, and one can get two." There are ancient forms and present forms; there are ancient sounds and present sounds; there are ancient meanings and present meanings. Six ask each other, one to get five. Ancient and modern, uncertain names also. If the three dynasties are ancient, then Han is present; if Han Wei and Jin are ancient, then the Tang and Song dynasties are present. The sages make words that have meaning and then sound, and sound and then form. The scholar's examination of the word, because of the shape to get its sound, because of the sound to get its meaning. ...... There is no more to govern the scriptures than to gain righteousness, and to attain righteousness is to be more important than to gain sound. ”[17]
On the question of how to distinguish the meaning of words, he started from the principle of phonetics as the mainstay, pointing out: "Words begin with sounds, and the six books are not foreign rumors. The six books are shaped by pictograms, fingering things, and will, and are shaped by harmonic sounds, transposing notes, and false loans; they are also shaped by pictograms, fingering things, huiyi, and harmonic sounds, and are shaped by transliterations and false loans; and they are also shaped by pictograms, fingerings, wills, harmonic sounds, transfer notes, and false loans, with seventeen parts as sounds; the six books are five tones, and the seventeen judas and six laws are taken. Not with the six laws can not correct the five tones, not with the seventeen can not distinguish between the pictograms, the pointing, the will, the harmonic sound of the four words rhyme, but it is transferred to the false loan. ”[18]
He also said: "The ancient six books, under the pretext of borrowing sounds, are mainly homophonic, and the transfer is mainly based on righteousness, and the same meaning is also mutual training." At the beginning of the word, there is a sound and then there is a word, and the meaning is nothing more than a sound, so the transfer note is also the main sound. ”[19]
"The meaning of the word is not distinguished by the sound of the word. The tone is transferred to other parts, and its meaning is the same. The phonological variation is his rhyme, and its meaning is the same. The flat turn is turned into a slang sound, and the upper and lower turns into a desound sound, and its meaning is the same. ”[20]
Duan Yujue concluded: "I don't know the ancient sound of Yu Xia Shang Zhou, how can I get it under false pretenses and reprimands?" I don't know the intentions of the ancient sages and saints, so why is it determined by their literal meaning, and the whole hundred families are not in harmony? ”[21]
2. Seek the refinement of the word - the method of "from the word to the common word"
In terms of specific methods of exhortation, Duan Yujie further put forward the theory of "seeking the original character". For example, he said: "Where the scriptures are governed, the classics use false loans, and their original words are mostly found in the Shuowen, and the scholars must obtain the meaning of the scriptures in the Erya, the transmission, and the commentaries, and the meaning of the words in the Shuowen. This method of governing the scriptures is also" [22]
This method of "seeking the original word" can be said to be a further refinement of Dai Zhen's method of "passing words by words", that is, strengthening the study of the "word" itself. This approach can be seen in his exhortation of the word "Mingmingde" in the text of the University. He said: "The University says: 'The way of the university is in Mingmingde, in being close to the people, and in stopping at the highest good.' The old precepts of Ming Ming are found in the Erya, and the explanatory precepts say: "Ming Ming, Jin Jin, Cha Ye." 'He who observes, proclaims the word. Zheng Kangcheng said: "He who knows the virtue of the Ming Dynasty is said to show his supreme virtue." 'Whoever speaks clearly is the most clear.' Its characters are written in ancient Chinese as xi (here the strange characters cannot be displayed, only phonetics). The Shuowen says: 'xi (here the strange characters cannot be displayed, only phonetics), and Cha Wei Shu Ye. Look at the silk from the middle of the day, and you will understand. 'He who repeats the truth, his virtue is from small to great, from the inside to the outside, from the small to the attack, from the near to the far, from the house to the home and the world. The following cloud 'Ming Ming de tianxia' is said to be bright in the world, that is, the "light is four tables", "gridded up and down", and "diligent in the four directions" of the "Book", which is not enough to describe its accumulation. The text is written in the Poem: "Clearly go up to heaven, illuminate the earth." 'Yue' is clearly below, and Hehe is above. Chuan Yun: "Mingming, Chaye." ’”[23]
Duan yujie also further examined the root cause of this exegetical fallacy. He believes that since Kong Yingda, "the interpretation of the "University" Ming Mingde: it is said that there is a Mingde and a more zhangzhi, and it is clear that it is Mingde, which is absolutely incompatible with Zheng Zhu, and is the beginning of the error of the later Confucian reading of the scriptures." The ancient scriptures say 'Ming Ming', all of which are magnificent and magnificent. ”[24]
If we say: "The meaning of a word should run through the Qunjing" is the basic program of Dai Zhen's linguistic hermeneutics. Then, this program is used very typically in Duan Yu's interpretation of the "University" sentence "In Mingmingde". He quoted the "Book of Poetry", "Shang Shu", "Erya", "Li Ji", "Zuo Zhuan" and other classics to prove that "Mingming" means "Cha", not as the Tang and Song people took apart the word "Mingming" and interpreted it as Ming "Mingde", he said: "The final version and the annotated version are all written, but the Mingde is also the supreme Ming character, which is not ancient." To Kong Ben, but as Mingyi and Mingde, the words of righteousness are added in vain, so that the quotations of "University" are inconsistent, and the shallow people do not understand the words of 'Mingming', and vainly increase the ears. ...... Zhu Ziyun: 'Ming, Ming Zhiye.' The wise one, the one who receives from heaven and the spirit of the void, and the one who responds to all things with the principles of the multitude. 'The spirit of the void is not ambiguous, and the words are close to the clouds of the original face of the Buddha, and the special word Yi Xin Zi is called Wu Ru Ben Tian, and Shi Shi Ben Xin Er. The cloud of the beginning of the restoration, first seen in "Zhuangzi". "University" is full of words, not words and beginnings. The loss of the ancient scripture sentence degree and the old precept, in order to privately determine this sentence degree, the interpretation of the scripture, is not the purpose of the "University". As for Cheng Zi's reading of 'close to the people' as 'new people', it is also lost to the reader. Han Confucianism has changed the reading of the scriptures, and the "way of the university is close to the people" cannot be helped. People are separated from each other and do not kiss. There is no one who does not make the people feel like water and fire and blames benevolence, that is, a saying in the "University": 'The little man enjoys his pleasure and benefits himself', and 'the king of man stops at benevolence, and ends with faith with the people of the country.' 'What is good for the people, what is evil for the people, is not for the good of yesterday, but for the good of righteousness.' 'Is it a matter of giving indoctrination to the Lord?' If the pronunciation is lost, and the order of government is lost, how can the best be sought? The near-Confucian King Wencheng also said that it was not appropriate to read the new yi. In the past, Dongyuan Shishi wrote the "Supplement to the University", which was the meaning of the opening sentence of the second sentence, and his book was not seen, because it was described as a person who cursed the latter. ”[25]
Duan Yujue passed the version examination, the meaning of the interpretation, firmly believed that "Mingmingde" was the virtue of Huanghuang and the virtue of Hehe, and denied Zhu Xi's interpretation. Although it seems inconclusive today, it at least has the significance of interpreting history.
3. Invent the Principles of Commentary and the Method of Reading Commentaries of the Han People
Duan Yujue summed up the Han people's principle of commentary: "The Han people make notes on the characters and read them with doubts, and there are three examples: one is to read as and read ruo; the second is to read as, to read the yue; and the third is to read as. Read as, read as, imitate its sound also. There is no anti-analonogram in ancient times, so it is an analogy. Read as, read the word, easy to read also. Easy to pronounce similar zigzag. Therefore, it is a word of change, such as the same as the main, the same sound and the meaning can also be deduced. Changes are different, words are different and meanings are understood. For example, the main sound, the change of the main meaning, for example, it is not easy to say the word, so the following is still the original word of the scripture. It is easy to change the word, so the following is the easy word. The Commentary must be both. Therefore, there are readings such as, and there are readings as. The word book does not change, so there is reading such as, and there is no reading for. There are words that read as so-and-so, and those who are still in this word, such as taking other sounds as other meanings. When he is a man, he who is determined to be a mistake in words and a mistake in sound and changes his words is also a word of salvation. The nearness of the form is the error of the zigzag, and the sound is close and the false is the error of the sound. Word errors, sound errors and correctness are all called 'when'. Whoever reads what he says is not mistaken. Whoever says what he says is wrong. The three are divided into Chinese commentaries that are readable, while the scriptures are readable. All three are used for tone. The sound of the six books, the false borrowing, and the transposition are then in the sound of Han, not the four sounds of the present two hundred and six rhymes. It is not the voice of Yu Xia Shang Zhou Han, and it cannot be exhausted. ”[26]
Although the above-mentioned general principles of Hermeneutics of the Han People belong to the category of philology, from the perspective of reading ancient classics, they can still be placed within the scope of classical linguistics in a broad sense, because understanding the principles of Chinese commentary helps to understand the meaning of the classics, although it does not directly involve linguistic analysis, but is closely related to linguistic analysis, thus constituting an organic part of his linguistic philosophical thought.
<h1 class="pgc-h-arrow-right" data-track="127" >5, "Spring and Autumn" in the classics of killing, killing characters and political ethics</h1>
Under the theoretical goal of "seeking the original character" and restoring the original appearance of the classics, Duan Yujie also expressed his political and ethical concerns in a tortuous way. His repeated study of the words "killing and killing" in the "Spring and Autumn" and "Zuo Zhuan", his analysis of the case of the junmu and the king in the "Spring and Autumn" and the "Three Traditions", the textual examination of the phrase "man who does his best" in the "Zuo Chuan", and the systematic discussion of the issue of the ming dynasty's succession to the unification ceremony, more concentrated expression of his political and ethical thinking, but also reflected his academic ideal of "seeking the Tao" through the "seeking truth" activities.
In a series of articles analyzing the different meanings of the words kill and kill in the "Three Biographies of Spring and Autumn", Duan Yujue basically took the "political way" of safeguarding the authority of the monarchy as his mission, reflecting the conservative side of his political ethics. He said:
"Where the Spring and Autumn Is transmitted to the Emperor or the Cloud Killer, the story is also told. "Spring and Autumn" through the cloud killer, justify its name also. The killer, the subject kills the king. The Words of the Bow are also tried (see "White Tiger Pass"). Kill in six books, from the sound of killing. Kill in the Six Books, from the Killing Province, Style Sound. The killing sound is in the fat part, and the sound is in the sound part. The fat, the fat, the great judgment of the ancient sound, the one who does not borrow from each other. Where the six books are borrowed, they must have the same sound. It is the reason for killing and killing the sound of righteousness. The Han "Ram" is said to be a fake test for a killer, and there is no fake killing for a killer. Whoever kills the three sutras and three transmissions is also a slur. ...... Whoever records and records the killing of a certain king in the biography, there are sometimes, not necessarily false words, but his description of the scriptures as a teaching, then he must follow the scriptures, and there are no killers, such as the "Biography of the Zuo Clan" book that kills his king, and the book that kills his king is also. Scripture is necessary to kill the princes. In two hundred and forty-two years, there were six of the twenty-first books. The Book of The Spring and Autumn Period, the Book of the Right Name, the Canon of the Duke of Zhou, is known to kill its king and then to be cruel, to correct its name is to be killed, and to condemn it to be cruel. The crippled, the so-called incineration of the so-called arm, but their name is justified and then the sin is condemned, the book killer, the saint so the crippled also. Since the Han Dynasty, there have been many people who have killed and blackmailed, and there are many people who have killed and blackmailed. Lu Deming had no knowledge of judgment for the interpretation of the text, but Yu Yin defended qijun in the fourth year, and sent fan yi to kill, and Ben also killed, homophonic killing. All examples of the king are put here, can be desired, not accented. Woohoo, what a big deal! And the book of the saints who have established the religion of the world does not have a certain word, and it can be confused with the book, waiting for the reader to determine its words? ”[27]
The above quotation, ostensibly to discuss the use and pronunciation of the words "kill" and "kill", is actually to clarify the political and ethical tendencies of the "Spring and Autumn" scriptures, so as to distinguish it from the pure narrative attitude of the "Three Transmissions".
In response to jingke's killing of the king, Duan Yujue repeatedly clarified the issues of the way of the king, the way of the subject, and the way of the son, indicating that Duan's linguistic research is actually related to the politics and the way of humanity of traditional Confucianism, although the ideological content of the way of humanity that he pursues belongs to the old things. He said: "The Zuo clan and the Gu Liang clan are killed, but the rams are killed. Quote Note) Is it? A: Rams are also. Is it a ram? "Spring and Autumn" thought that it was the king who had not yet passed the age, and Fa Fanye. The heart of the filial piety does not dare to be called a king, so it is called a son; the heart of the subject of the fate cannot be without a king for a day, and the son is also a king. The son of the ram is the son of his king. What a son of a king? The number of the king who has not yet passed the age is also. Not to write a book, is to be a bereaved king, but the King of Fu is also, so the "Spring and Autumn" book is also to establish the defense of the Ten Thousand Worlds. However, why not say that he killed his king, not without fact, and did not destroy the son of the son with the way of the subject. The ancients will take the throne after they have passed the age, and those who have not yet passed the age and have taken the throne will be killed by the book. The Qi Gongzi merchant Killed his king's house is also. Shu Shu is the sin of a righteous merchant, and Shu Jun is not exhausted by seeing the son of the house. However, according to the example of Song Zi, why not say that Jin Li Ke killed Jin Zi Xi Qi ye? A: The Son of Song, the son of the son of the world, the son of the king, the son of the son of the son, the son of the son of the son of the son of Fang Ji Yun: Lu "Spring and Autumn" records the funeral of Jin, and kills Xi Qi, the son of Qi, and his Junzhuo. The cloud and its excellence, the implicit words, with one to lead two things, then the two books of the scriptures are clear. ”[28]
Not only that, Duan Yujie also expressed his patriarchal idea of maintaining the "father's way" through the analysis of the example of the king's mother killing the king in the "Spring and Autumn" and the "Three Traditions". Or ask Yu Yue: The mother who killed the king in the following three generations of history books has a record, and if he seeks the example of the Spring and Autumn Period, will he use the book of the emperor to kill the king? Or is it? Ying Zhi Zhi: It is when the book kills its king. [29] He cited the example of Song Xiang's wife Wang Ji and Lu Aijiang as examples, indicating that the reason why the book "Spring and Autumn" is based on the actual book, the name of the book is called "to establish the defense of eternity, idle and not to be mastered." Regarding Lu Aijiang's involvement in the murder of Qi's king in the State of Qi, Duan Yujue also used He Xiu's comment on the "Biography of the Ram" as an introduction, indicating that he himself attached great importance to the filial piety ideology of the patriarchal center. He said: "Ho Hugh said that the Ram said: 'If you think of your mother, you forget your father, and you will also memorize the way of your own book.' The old Zhuang Gong did not want to write Ginger, but for filial piety. 'Whoops, Tang Zhongzong knows this, and can deal with martial arts.' ”[30]
In the article "On the Left Transmission" with Yan Houminjie, he passed the textual examination and believed that the "people in the Left Biography" were caused by falsehoods. He said, "Matsuri no Mitsuru will kill Matsuri, and Yongji said to his mother: 'Father and husband?' His mother said: "Man is a husband, the father is only one, Hu Kebi is also?" Man is the heart of the beast, and there is no Kenyun 'man who fulfills his husband'. This is a mistake in the Kaicheng Stone Sutra, and it is not a glimpse of the name confucianism. Tang Lu Shuyi is quoted in two phonetic and righteous terms, both as the word 'heaven'. Kaudur: 'When a woman is in the room, she is a heavenly father, and when she is out, she is a heavenly husband.' It is known that the text is written as 'Man is exhausted by heaven.' 'The wife of the sacrifice means: Man will be destroyed by heaven. There is no woman who is not a father or a husband, but the Father is the heaven who gave birth to me, and there is only one dearest one. The husband is the right day, and his relatives are no better than those who gave birth to me. This gai sacrificial wife knows that yong has changed, so she seduces her daughter with heavier weight than her husband, and is trying to become her own heavy husband in order to preserve the sacrifice. ”[31]
The systematic discussion of the issue of The Succession of Emperor Ming Shizong is another concentrated embodiment of Duan Yujue's political and ethical thought, and also the embodiment of the academic ideal of pursuing the "Way of the Classics" in his academic research. [32] Duan's concern on this issue is closely related to his political ethics of valuing the father-son path of the monarch. Emperor Jiajing of The Ming Dynasty was the son of King Xingxian, named Zhu Houxi, and his father King Xingxian and Emperor Xiaozong of Ming were half-brothers, both sons of Emperor Mingxianzong. After Xian Xie, his third son was succeeded to the throne as Emperor Xiaozong of Ming. After Emperor Xiaozong's death, emperor Xiaozong's eldest son was succeeded to the throne as Emperor Mingwuzong. Emperor Wuzong had no heirs, and After Emperor Wuzong, Zhu Houxi was chosen to inherit the throne for Sejong. From the rank of the family, Ming Shizong and Ming Wuzong are uncles and brothers, Wuzong is a brother, and Sejong is a brother. This kind of succession belongs to the category of "brother to brother" in terms of etiquette. Due to the improper interpretation of the etiquette system by the courtiers Yang Tinghe and others at that time, he asked Sejong to call himself Emperor Xiaozong as his father and rename his father King Xingxian as the emperor's uncle. Opposed by Sejong. Later, Emperor Ming simply posthumously posthumously crowned his biological father as emperor and put him in the imperial temple to be sacrificed, thus disrupting the imperial system after Emperor Xianzong of the Ming Dynasty. For this rather complicated historical event, Duan Yujue started with the etiquette of "being a human being and the latter being a son of man" and severely criticized Sejong's actions. The final conclusion is that Ming Shizong's behavior was "not usurpation but usurpation", which is actually an act of usurpation. This academic conclusion actually expresses Duan Yujie's tendency to political ethics and thought, that is, on the issue of the etiquette system of respect and kinship, he insists that political respect and respect are based on ethical kinship, in other words, the importance and sacredness of imperial unity are higher than the father-son relationship in blood kinship.
"Duan Yu Cut Chronology"
<h1 class="pgc-h-arrow-right" data-track="129" >6</h1>
According to the facts, Duan Yujie's exposition of the "Heavenly Dao" is quite brief, and his philosophical thinking mainly focuses on the "humane" aspect, specifically, mainly the political way related to the Confucian "people-oriented" thought, the monarchy that maintains the authority of the monarchy, and the sub-way and the women's way that maintain the inherent hierarchy. Even so, through the analysis of writing and ancient systems, and the examination of the errors of ancient versions of writing, he expounded the problems of the way of kings, subjects, sons, and women in traditional politics and ethical thought, showing the general characteristics of the scholars of the Qianjia era who expounded the traditional philosophical way in the empirical way of classical linguistics and intellectual archaeology. In some places, Duan Yujie also elaborated on the meaning of the words "reason" and "heavenly reason". He described the "Heavenly Dao" in this way: "Heavenly Dao, all the yin and yang five elements of the sun and the stars of the calendar are auspicious and evil, so that the heavens and people have the principle of life. There are those who understand the shallow, those who understand the deep, those who understand the corner, those who understand the whole, and those who can never understand. In between, the rank is as high as the one who is good. ”[33]
In the Commentary on the Interpretation of the Text. He took the opportunity to explain the word "reason" to publicize the philosophical idea that his teacher Dai Zhen attached importance to "division of reason". He said: "The Warring States Policy Zheng Ren said that the jade is not reasonable. Is the reason for the analysis also. Although jade is strong, it is not difficult to cure it and become a tool, which is called the reason. Everything in the world will push its feelings to be without regrets and then be at peace, which is called heavenly reason and good governance. The meaning of this extension also. Mr. Dai's "Mencius Character Righteousness Neglect Evidence" says: "The rationale, look at it and a few micro-areas will be in other names." It is the division of the so-called division. ...... What is the word of the ancients? A: Those who are reasonable, those who are unhappy with their feelings, and those who are not unreasonable and rational. The Celestial Cloud, the Division of Nature. The division of nature is the love of man with my feelings, and it is also the peace of my heart. ’”[34]
In the commentaries on the Interpretation of The Words of the Sayings and the Collection of Jing Yun Lou, Volume II, "Husband and Wife Together", Duan Shi also implicitly expressed his new ethical ideas on husband and wife through the explanation of the word "judgment". Judging from the context of these texts, although Duan Shi did not directly discuss the ethics of husband and wife, but to prove that the word "牉" is "爿", in the cracks between the proofreading of these words, we can still see that Duan Shi tortuously expounded "the meaning of the two halves of men and women becoming one",[35] implicitly expressing his idea of gender equality in the ethics of family marriage. He said, "Zhou Li Media: 'The Judgment of the People. The note said: "Judgment, half also." 'To be coupled is to be united, and the Lord is half of it, and to become a husband and wife.' [36] He also said: "Zhou Li Jiuzheng Shuyun: Husband and wife are united, and they are in the same body as the king. ”[37]
Duan Yujie also had bold and novel views on the idea of "classics". In the article "Records of the Ten Classics", he advocated expanding the Thirteen Classics to the Twenty-first Classics, on the one hand, elevating reference books such as the Shuowen Jiezi, the Nine Chapters of the Arithmetic Classic, and the Zhou Ji Suanjing to the status of the Classics, embodying the new spirit of Qianjia scholars "telling the Scriptures with knowledge". On the other hand, it also elevated such historical works as "Chinese", "Shiji", "Book of Han", and "Zizhi Tongjian" to the status of the classics, which echoed the views of the scholar Qian Daxin of the same era that "there are two classics and history" and Zhang Xuecheng's "six classics are all histories", embodying the open spirit of the researchers of ancient texts and classics in the Qianjia era. [38] Moreover, it also reflects the people-oriented ideological feelings of the Scholars of the Anhui School who care about the "physics of people's feelings" at the lower levels. Here's what he had to say:
"In the past, the Zuo Shi (左氏) yu jing ( " Zuo Shi " ) was collected into thirteen sutras , and their meanings were good. Foolishly, when it is said that the twenty-first sutra is widely used, the liyi is based on the "Great Dai Li", and the "Spring and Autumn" is based on the "Chinese", "History", "Book of Han", and "Zizhi Tongjian". The number of books of "Zhou Li" and "Six Arts", "Erya" is not enough, take the "Commentary on the Interpretation of Words", "Nine Chapters of Arithmetic", and "Zhou Yi Suanjing" to benefit from it. Scholars have been practicing and admiring for a long time, and they have been evident in the exhortations, famous things, and systems, and the subtleties of the physics of the people's feelings, and there is no name for Taoism, but there is a reality. ”[39]
When Duan Yu wrote the Ten Classics, he was already seventy-eight years old. He wrote this article at the invitation of Shen Tao, a young student in Jiaxing at that time. In this article, Duan Shi's three wishes for the four aspects of exegesis, famous things, systems, and people's feelings and physics, and claiming that he "does not dare to slack off with the old", fully embodying the academic loyalty of Duan Yu to the old obedience to his teacher Dai Dongyuan Thought. Compared with his teacher Dai Zhen, Duan Yujie belongs to scholars rather than thinkers, but while inheriting Dai Zhen's philosophical thought and academic line, he also deepens and refines Dai Zhen's method of "passing words by words, passing by words", and although he has not developed systematic philosophical thought in terms of the academic ideal of "passing through the tao", he has not developed systematic philosophical thought, but he has incorporated some sub-studies and historical works into the idea of the jingbu, trying to expand the traditional thirteen classics to the twenty-first classics, and this "classics" thought actually contains some kind of breakthrough. It has the significance of breaking the Confucian tradition of the Six Classics and the Thirteen Classics. And he maintained the idea of caring about the "physics of people's feelings" throughout his life, which is highly consistent with Dai Zhen's ideological tendency to sympathize with the lower class people's sense of "hunger and cold and hidden songs". All these show that the new philosophical "paradigm" pioneered by Dai Zhen has been inherited and partially deepened in the subsequent Duan Yujie, reflecting the spiritual consistency of the internal development of Qianjia scholarship.
Duan Yu cut calligraphy
[1] Thomas Kuhn, The Structure of the Scientific Revolution, translated by Jin Wulun and Hu Xinhe, Peking University Press, 2003.
[2] Only foucault's name "archaeology of knowledge" is borrowed here, and the content of the discussion is not related to Foucault's "archaeology of knowledge".
[3] "Humanistic positivism" is the inspiration I gained from the conceptual expressions of modern Western scientific positivism and logical positivism, and then I created a new academic concept of my own, which was formally used in the article "The Metaphysical Pursuit of The Philosophy of Speech, Mind, and Tao—Dai Zhen Language Philosophy and the Openness of Its Theory" (Philosophical Research, No. 11, 2004).
[4] Jing Yun Lou Ji, vol. 9, p. 112, 1435 volumes of the Continuation of the Four Libraries, Shanghai Ancient Books Publishing House, 2002.
[5] See Humble Text, "The Metaphysical Pursuit of 'Taoist' Thought and Its Philosophy in the Qianjia Era," Seoul, [Sungkyunkwan University, Korea], Studies in Confucian Culture, Vol. 9, 2008.
[6] In his book On Dai Zhen and Zhang Xuecheng: A Study of the History of Academic Thought in the Middle Qing Dynasty, Yu Yingshi proceeded from the ideological framework of Song Ming Theory, summarized the transformation of the history of Confucian thought from Song Ming to the middle of the Qing Dynasty as a change of "from dignity to Taoism", and concluded that a new trend of "Confucian intellectualism" appeared in the middle of Qing Confucianism. For example, he said: "From the perspective of intellectual history, there is still a deeper meaning in the Qing Dynasty, that is, Confucianism has changed from the level of 'dignity and morality' to the level of 'Taoist studies'. This shift, we might call 'the rise of Confucian Intellectualism.' (p. 21.) Published by Dongda Books Co., Ltd., 1996 edition. ）
[7] "Zuo Chuan Periodical Du Preface", Jing Yun Lou Collection, vol. IV, p. 626, "Continuation of the Four Libraries Complete Book", 1434 volumes. The following quotations are based on the continuation of the four libraries of the whole book.
[8] Zhang Dainian, editor-in-chief: Dai Zhen Quanshu (VI), Huangshan Book Society, 1995 edition, pp. 373-374.
[9] Zhang Dainian, editor-in-chief: Dai Zhen Quanshu (VI), pp. 373-374.
[10] This was inspired by Professor Xu Sumin's views. See Xu Sumin, "Pu Xue and Yangtze River Culture", Hubei Education Publishing House, 2004, pp. 234-238.
[11] Jing Yun Lou Ji, vol. IX, p. 111, 1435 volumes of the Continuation of the Siku Quanshu.
[12] "Preface to the Words of Yu QinYa", Jing Yun Lou Ji, vol. VIII, p. 75, and The Complete Book of the Four Libraries of Continued Repair, vol. 1435.
[13] Preface to the Words of The Entertainer, Jing Yun Lou Ji, vol. VIII, p. 75, and The Complete Book of the Four Libraries of Continuation, vol. 1435.
[14] "Preface to the Words of Entertainment and Relatives", Jing Yun Lou Collection, vol. VIII, p. 75, and the Continuation of the Siku Quanshu, vol. 1435.
[15] "Zuo Chuan Periodical Du Preface", Jing Yun Lou Ji, vol. IV, p. 626, and The Complete Book of the Four Libraries of Continued Repair, vol. 1434.
[16] "Zhou Lihan Reading Examination Sequence", Jing Yun Lou Collection, vol. II, p. 589, "Continuation of the Four Libraries Complete Book", 1434 volumes.
[17] Jing Yun Lou Ji, vol. VI, p. 71, 1435 volumes of the Continuation of the Siku Quanshu.
[18] "Six Books of Sayings", Notes on the Interpretation of Characters in Shuowen, vol. 15, Shanghai Ancient Books Publishing House, 1981, p. 833. (Case: The "Notes on the Interpretation of The Words" used below are all in this version, and only the page number is indicated.) ）
[19] "Commentaries on the Interpretation of ancient Yibu Under False Pretenses", Commentaries on the Interpretation of The Commentaries on the Interpretation of Texts, vol. 15, p. 832.
[20] "Ancient Yin Yi Shu", Commentaries on the Interpretation of The Commentaries on the Interpretation of The Texts, vol. 15, p. 816.
[21] The Preface to the Miscellaneous Records of the Scriptures, Jing Yun Lou Ji, vol. VI, p. 72, and the Complete Book of the Four Libraries of continued Repair, vol. 1435.
[22] "The Dowry Speech is Indecent, and Dare to Be Incivility", Jing Yun Lou Ji, vol. II, p. 593, 1434 volumes of the Continuation of the Four Libraries.
[23] "In Mingmingde, in the People's Heart", Jing Yun Lou Ji, vol. III, p. 616, And the Continuation of the Siku Quanshu, vol. 1434.
[24] "In Mingmingde, in the People's Heart", Jing Yun Lou Ji, vol. III, p. 616, 1434 volumes of the Continuation of the Siku Quanshu.
[25] "In Mingmingde, in the People's Heart", Jing Yun Lou Ji, vol. III, pp. 616-617, 1434 volumes of the Continuation of the Siku Quanshu.
[26] Zhou Lihan Reading Examination Sequence, Jing Yun Lou Ji, vol. II, p. 589, 1434 volumes of the Continuation of the Siku Quanshu.
[27] "The Spring and Autumn Classics of Killing and Killing" (Xin Wei Zhengyue), Jing Yun Lou Collection, vol. IV, pp. 620-621, and the Continuation of the Siku Quanshu, vol. 1434.
[28] Xi Qi, son of Jin Like, the Son of Emperor Qi, Jing Yun Lou Ji, vol. IV, p. 623, and the Continuation of the Siku Quanshu, vol. 1434.
[29] "Treatise on the Book of Junmu And jundang", Jing Yun Lou Ji, vol. IV, p. 624, and the Continuation of the Siku Quanshu, vol. 1434.
[30] "Treatise on the Book of Junmu And jundang", Jing Yun Lou Ji, vol. IV, p. 624, and the Continuation of the Siku Quanshu, vol. 1434.
[31] The Collected Works of jingyunlou, vol. IV, p. 627, 1434 volumes of the Complete Book of the Four Libraries.
[32] For a study of this issue, see Zhang Shou'an's book The Ideological Vitality of the Eighteenth-Century Examination of Etiquette: The Controversy over Etiquette and the Importance of Etiquette and Rank, Chapter 3, Section 3, The Special Identity and Significance of the Qianjia Scholars' Treatise on "Being a Queen". Peking University Press, 2005, pp. 175-192.
[33] "Mencius's "Sacred to the Heavenly Dao" Saying", Jing Yun Lou Ji, vol. IV, pp. 634-635, 1434 volumes of the Continuation of the Siku Quanshu.
[34] Notes on the Interpretation of The Commentaries on the Interpretation of The Expository Texts, Yubu, pp. 15-16.
[35] Notes on the Interpretation of the Sayings, p. 189. The viewpoint here draws on the research results of Professor Xu Sumin. See Pu Xue and Yangtze River Culture, p. 239.
[36] The Collected Works of Jing Yun Lou, vol. IX, p. 597, 1434 volumes of the Complete Book of the Four Libraries.
[37] The Collected Works of jingyunlou, vol. IX, p. 598, 1434 volumes of the Complete Book of the Four Libraries.
[38] Professor Xu Sumin believes that Duan Yujie is "more clear-cut than Qian Daxin and Zhang Xuecheng's arguments" in one point, and embodies "authentic Anhui characteristics." See Pu Xue and Yangtze River Culture, p. 237.
[39] The Collected Works of Jing Yun Lou, vol. IX, p. 111, and the Complete Book of the Four Libraries of Continuation, vol. 1435.
This article was originally published in the Journal of Shaanxi Normal University (Philosophy and Social Sciences Edition), No. 4, 2011