Chapter 12.15 has the same expression in the Yongye Chapter, which is interpreted in the traditional single chapter, and the interpretation of the two is the same. However, if it is based on a systematic interpretation method, because the themes of each article are different, the Yongye Chapter is developed after the "Li Ren Chapter" and the various elements of Renxue are unfolded. The Erudite Chapter is at 6.27, and after Zai I set up a question to ask The Well, the Department answers the question "Erudite with literature, covenant with courtesy" to achieve the answer of "a gentleman can pass away, not to fall into it, to deceive him, and not to be reckless". And here is the "Yan Yuan" expounding political clarity, is a comprehensive exposition of the practice of benevolence, so according to the needs of the context, here has a different meaning. If, according to the method of systematic interpretation, according to the context and the main purpose of the passage, different applications of the same chapter will inevitably lead to different extended meanings, which is necessary to understand the same chapter in the Analects, it is necessary to understand its importance to the interpretation of renxue, and not to make the same meaning.
(1) The chapter "Clever Words Make The Color Fresh" is first seen in the "Learning and Chapter", and then focuses on the "Yang Goods Chapter".
(2) The chapter "Erudite in Literature" is first found in the Yongye Chapter, and then in the Twelfth Chapter of Yan Yuan.
(3) The LiRen Chapter's "Do not suffer from self-knowledge, but seek what can be done." With the "Constitutional Questions" of "do not suffer from the ignorance of man, suffer from his inability to also." ”
(4) In the chapter "The Father is Looking at His Zhi", the "Learning and Chapter" has more crosses, and the Fourth Chapter of Liren contains only twelve characters below "three years".
(5) The chapter "The Lord is faithful, and those who are not as good as their friends are not as good as themselves, do not be afraid to change" chapter, first in the "Learning and Chapter", and also in the "Zihan Chapter". Wait a minute.
And then there's this chapter.
12.15 Zi Yue: "Erudite in literature, about to be polite, but also to be a gentleman!" ”
Confucius said: "If a gentleman extensively studies ancient cultural classics, has a wide range of knowledge, and constrains himself with etiquette, he can not deviate from the scriptures." ”
Erudite in Literature: Wen, refers to the poetry book Lile classics, all the canonical systems, etc. If you do not learn, you will lose the teachings of the saints, so you must learn; you must be knowledgeable, but you cannot learn partially, and what you learn here should be explained according to the above, referring to "good learning". Qian Muyue: "Erudition can only be understood, and then know its true meaning." Erudite in literature is "knowing". There are two interpretations of the yoji tradition: one is a constraint, and the other is a brief. Pan: The same as "rebellion", violation, that is, the meaning of deviation. The other is that "pan" is "biased", and the meaning of deviation is also common. Zheng Xuan of the Eastern Han Dynasty: "FuPan, do not violate the Tao." "Yifu: A tone word that indicates a stronger exclamation. Covenant: Covenant, restraint, discipline. The Treatise on Semantic Neglect says: "Covenant, bundle also." Self-discipline with courtesy. The Analects say: "Covenant, meaning convergence and homecoming." "At the same time as erudition, we must use courtesy to examine ourselves (the three provinces) and self-restraint (self-denial), so that the mind can converge and concentrate and improve. Jiao Yuan Xi of the Qing Dynasty said in the Four Books of this Muxuan: "The covenant is to be polite, that is, the audiovisual speech and movement are bound into the rules and regulations, and the etiquette is about to be completed." Qian Mu yue: "Gentlemen can advance at the same time, cultivate both etiquette and literature, and do not betray the Tao." ”
Traditional interpretations mostly start from a single chapter and sentence interpretation, ignoring the meaning of the repetition of this chapter, and ignoring the relationship between "Bo" and "Specialized" in this chapter.
Wei He Yan Notes, Song Xing Fu Shu "Analects commentary": This chapter says that if a gentleman is knowledgeable about the last words of the previous king and reuses the ritual to self-examination, he will not violate the Tao.
"Etiquette Qu Li" Yun: "Moral benevolence and righteousness, infidelity is not accomplished", learning etiquette is moral benevolence and righteousness, learning etiquette is through the world's human feelings, and then all learning can be in line with the middle way. At the same time, the ceremony also contains the meaning of "doing", not only to "write", but also to practice, so Qian Mu said: "Practice, everyone who cultivates himself, qi family, politics, and study is a practical task." ”
Northern Song Dynasty Cheng Yiyi: Erudite in literature and not in agreement with etiquette, it will be sweaty. Erudite and polite, but also because of the rules, you can also not go to the road.
Chen Xiangdao of the Northern Song Dynasty said: If you are knowledgeable in literature, you should have nothing to do; if you are about to be polite, you have some attachments. If there is nothing wrong, then those who know are detailed; if there is attachment, it is among those who tend.
Zhu Xi's Commentary on the Analects of the Analects reads: Fu, Yinfu. Covenant, to also. Side, back also. A gentleman who wants to learn his knowledge, so he does not fail to examine the text; he who wants what he wants, so his movements must be courteous. In this way, you can not turn your back on the tao. Cheng Zi said: "Erudite in literature and not in agreement with etiquette, it will be sweaty." Erudite and polite, but also because of the rules, you can also not go to the road. ”
Southern Song Dynasty Zhang Yu said: "Erudite in literature", widely heard and seen also; "about to be polite", abide by the rules also. Although there are many things to hear, but it is impossible to make a rule, it is untrue, and how can it not be violated?
The Southern Song Dynasty Cai Jie "Analects of the Analects" said: Bowen, to its knowledge also; covenant ceremony, please be careful to do it. If you study literature without knowledge, you will not be able to know the truth of things and things; if you are knowledgeable and cannot be involved in the ceremony, you will be sweaty and have no practice. Only Bowen and courtesy, and then can be in the Way.
Wang Yangming of the Ming Dynasty: Bowen is the work of The Covenant, and the Covenant is the idea of the Bowen.
At the end of the Ming Dynasty, Liu Zong Zhou said: This Confucius sect is fixed on the original. The study of a gentleman will be to seek the Tao. The beginning of the yan borrows the breadth of the eyes and ears, and the one who performs his deeds is called "wen"; the one who follows the yan returns to the proximity of the body and mind, and the person who creates the ritual is fine, so it is called "ritual".
The Qing Dynasty zhu xi's "Interpretation of the Four Books" said: This chapter book is Confucius's teaching of people to do both knowledge and deeds. Man seeks the Tao, but if he does not bypass things, he does not understand, and if he does not have the body and mind, he does not want to keep it. It is also known that cover is the way to learn, it is expensive to know and do everything, bowen is to know, and etiquette is to do. Sincerely can read poor reason, that is, to experience this experience between practice, work hard, and enter the holy is not difficult, is it just a blessing?
Qing Liu Baonan's "Analects of Justice" said: "Bowen", the poetry book Lile and the relics of the ancient sanctuary are also. The text is therefore carried, and so is the one who is clear. "Ritual" is the one who writes the text and does it. Erudite in literature, more knowledgeable, more virtuous, and more polite. The one who is polite, the one who performs it, and the one who speaks can also fulfill it. The ritual is written in the greatness of the sutra, and when the hearing and the speech are careful, the mortal can accept the deeds of the object with what he does, and does not violate it, which is called the "covenant". Covenanter, constraint. The "one" is also called this body. Therefore, "Bowen" is the zhizhi of "University", and "Covenant" is the sincerity, righteousness and self-cultivation of "University". Man is not erudite, and there is no reason to make a gift, so the master said that "reciting three hundred poems is not enough to give"; if he does not make a promise, then the wisdom of the literati of later generations will remember the wisdom of recitation, or there is no action, not the gentleman's permission.
Qian Muyue, erudite in literature: wen, poems, books, ritual music, all canonical systems, works of righteousness, all belong to the text. Erudition can only be understood, and then its true meaning is known. Covenant of Rites: Rites, Jews. Practice and practice, all practical tasks such as self-cultivation, family unity, politics, and study are all practical tasks. Covenant, righteousness. Erudition, when the covenant is made to oneself, to practice, and to see and act. Fupan: Pan tong rebellion, betrayal. Gentlemen can advance at the same time, practice both etiquette and literature, and they can not deviate from the Tao. In terms of learning what is said to be a text, and practicing what is said to be a ritual, in fact, it is one. It is a noble covenant to practice for the sake of learning. Nor is it first bowen, then the covenant ceremony, the two go hand in hand, positive and straight, not correct. This is the teaching method of Confucius Gate, and the chapter "Yan Yuan sighed" can be proved.
Traditional interpretations do not distinguish between this chapter and chapter 6.27 of the Yongye Chapter, because the interpretation of a single chapter sentence cannot be compared, and if it is based on the logical relationship of the context, this chapter has a special meaning.
First, this chapter, "Erudite in Literature, Covenant in Propriety", is placed after Chapter 12.14, and its interpretation has two choices, one is that the previous chapter is about the political clarity, and this chapter may follow the style of chapters 12.6 to 12.11, speaking for oneself, and the meaning of this chapter is also consistent. The second is to continue the previous chapter and still talk about the clarity of government. However, a closer look at chapters 12.14 to 12.16 seems to no longer inherit the above example, but to combine the clarity of government with the clarity of self. The distinction between the two is originally an understanding and theoretical distinction, and in practical application, it is necessary to combine "self-awareness" with "understanding for the government", and 12.6 to 12.11 separate one's own understanding from the wisdom of government, which is actually a clear and convenient use for exposition. However, it is pointed out here that the clarity of government and the clarity of oneself are not actually separated, but need to be combined, which is the characteristic of Confucius's thought on government, and it is also consistent with the definition of government in the "For Government". For example, here, after 12.14 Zi Zhang Qingzheng, to realize the way of kings and subjects, without erudition and etiquette, it cannot be realized. Thus, this chapter applies to both oneself and to government, and is a basic principle of mutual application.
Second, since this chapter is a combination of self-knowledge and political clarity, this chapter has the meaning of explaining and extending chapter 12.14. Chapter 12.14 raises the question of the dynamics of government, but there is no explanation, and chapter 12.15 points out the source of this powerful power, and only erudite literature can solve this problem. Why? The reason for erudition is that the purpose of erudition is to explain and master the ineffable Tao that spans time and space, and the "learning" in a certain time and space is not enough to understand and grasp such truths, so it is necessary to break through the boundaries of time and space in good learning, and then introduce conflicting views and theories, which can be infinitely close to and even master the way of benevolence, so as to achieve "aspiration to the Tao", Confucius said that "erudition in literature" is to solve the dynamic problem of the practice of benevolence, rather than not paying attention to "specialization". To achieve erudition in literature, only by constantly breaking through the eagerness of time and space can we approach and master the truth.
From the perspective of being, the tirelessness of living in needs the support of a strong benevolent way, and the embodiment of the path of truth in the human world breaks through the time and space, and cannot be mastered according to the limitations of time and space, and those who are knowledgeable in literature and "bo" also break through the limitations of time and space. In this way, we can understand the question of Tai Shi Gong. Sima Qian's "History of Taishi Gong Self-Introduction" raises relevant objections, pointing out that erudite knowledge of the text does not seem to be the literal meaning, saying: "The Confucian takes the six arts as the law. The Six Arts Sutra has been passed down in tens of millions, and it has not been possible to learn from them for generations, and it is impossible to investigate their etiquette in those years, so it is said that 'knowledge is not necessary, and labor is less meritorious'. The gift of the father and son of the lord and the lord, the difference between the elder and the young, although the hundred families can be easy. Thus, if the discourse of the Analects does not understand the context, if it does not pay attention to what it says and where the meaning is, it will simply be misunderstood and misunderstood.
Third, erudition in literature and courtesy are the basic methods of the two practices of benevolence, but the effect to be achieved is not to achieve benevolence, but only to achieve "Fupan", that is, negative effects, rather than positive realization of benevolence. This shows that the characteristics of benevolence, which are not charity and coercion, but are based on their own reflection and testing, and need to be proactive and innovative: "poor and happy, rich and courteous" The Department of Polymath systematically absorbs knowledge, and although it can continuously cross time, space and space, so as to realize the connection with the truth of rendao, it only realizes "aspiration to the Tao", which is far from the requirements of the comprehensive practice of true renxue.
Fourth, Chapter 12.14 is the first level of individual political clarity, solving the problem of the dynamics of the practice of benevolence. This chapter (12.15) is equivalent to the combination of the literary quality chapter and the civil foot chapter, which requires specific institutional design, not words. Therefore, this chapter is for the second level of political clarity, the growth of the inner literary personality as soon as possible, in order to cope with the challenges of a majorly changing society.
Fifth, this chapter carries on the upper and lower chapters, and the chapter on the dynamic virtues of the practice of renxue, this chapter is the chapter on the shaping of the inner personality, and the last chapter (12.16) is the chapter of shameful and qualified personality composition. This also points out that although the Spring and Autumn Period politics has collapsed and collapsed, those who are engaged in politics still need to take their own personality as the foundation, and Mo Sheqi hastily entered, in vain, adding to the tragedy!
From the perspective of yes, the same chapter presents different characteristics in different semantics, so that the connotation of renxue is constantly perfected in these designs, and it also enables good scholars to take the opportunity to have the insight and not be eliminated in the great changing society of the collapse of the liturgy. Post-scholars must not fail to observe.
Using Renxue to explain the classics can fill the gaps between the chapters of the Analects, let us understand the complete Renxue, and at the same time, we can also see the powerful explanatory power of Renxue, and at the same time, it can also enrich the connotation of Renxue. If you need to learn more about the connotation of Renxue, please join the video MOOC "Analects Enlightenment: A Codified Interpretation of analects" (https://www.icourse163.org/
course/CUEB-1449479163), or refer to The Invincible Of The Benevolent: The Power of Benevolence: The Way to Survive in a Greatly Changing Society (People's Publishing House, 2015), The Theory of The Personality of the Chinese People: A Codified Interpretation of the analects of the < discourses >" (People's Publishing House, 2015).
The modern world is considered a rare major change in history, and China today is in the process of rapid modernization. In the midst of a society of great change, it is necessary to have a corresponding way of survival and development, which is different from the way of survival of the traditional Unified Society in China. The Chinese tradition is centered on Confucianism, while Renxue is the core of Confucianism, compiled by Confucius disciples to comprehensively expound Renxue. It is the survival wisdom of the "benevolent soul and righteous deeds" under the conditions of the great changes in the Spring and Autumn Lile Collapse, proposing that under the conditions of the Collapse of the Spring and Autumn Ritual Music, it is actually feasible to follow the truth ("Zhi Yu Dao"), but it is necessary to follow the path of survival and development of Renxue, the main points of which are to respect the natural attributes of human beings ("xing yu poetry"), pay attention to the details of daily life ("standing in etiquette"), and need to have the skill of following virtue ("according to virtue"), and be able to overcome the high cost of following virtue ("relying on ren"), Strong action is the fundamental response ("sensitivity to action"), so that the fears, worries, and worries brought about by the collapse of happiness can be resolved ("success in happiness"), which is also applicable to China, which is currently in the midst of reform and opening up. This course expounds the wisdom of survival in a greatly changing society through a codified interpretation of the Analects, that is, "aspirations to the Tao, according to virtue, standing on etiquette, relying on benevolence, sensitivity to deeds, and success in happiness", as a way to settle down and establish a life.
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