<h1 class="pgc-h-arrow-right" data-track="1" > Lao Tzu is listed as a "Hu person"</h1>
The Song Dynasty was a "partial student", the military was not good, the liberal arts were outstanding, the military generals could ask for their guilt, and the scribes could not be punished. Literati were born in the Song Dynasty and were really lucky.
After the Scholars of the Song Dynasty took over the banner of the Confucian "Taoist Unification Theory" from Han Yu in the Tang Dynasty, they continued to expand the inheritance system, and the Shi Jie of the Northern Song Dynasty began with the Fuxi clan, and the sages of history were included in the Daoist system. When Cheng Yi arrived, he kicked Han Yu away and denied Han Yu's claim that He was the tao of Confucius and Meng, Cheng Yi said that "after Mencius, the Taoist system was lost, and his brother Cheng Hao took over", Zhu Xi expressed his approval, and pulled Zhou Dunyi into the Daoist system.
Confucius
As a result, the Confucian Taoism of the Song Dynasty deleted Han Yu, and the teaching system of Confucian Taoism became "Emperor Yao, Emperor Shun, King Dayu, King Shangtang, King Wen of Zhou, King Wu of Zhou, Duke of Zhou, Confucius, Mencius, Zhou Dunyi, Cheng Hao, Cheng Yi, and Zhu Xi", which is the authentic transmission of Chinese thought and culture that has been passed down to this day, and it is not authentic.
<h1 class="pgc-h-arrow-right" data-track="5" > Who included Lao Tzu in the list of "Hu people"? </h1>
Professor Xiong Tieji said that this kind of rejection of the Buddha's portal view has been there since the Tang Dynasty Han Yu. But it is mainly aimed at Buddhism and Taoism, not The Taoist school and Lao Tzu.
However, in the period of Cheng Hao, Cheng Yi, and Zhu Xi, Song Ru, represented by the theologians, began to point the spearhead of criticism at Laozi, and this criticism still affects the current people's view of Laozi's doctrine. Those ideas such as "no quarrel with the world", "cunning and cunning", "inaction", and "quiet nothingness" were all labels attached to Lao Tzu in that period.
The thinkers Liu Kai and Shi Jie of the early Song Dynasty were anti-Buddhist and old fighters who adhered to the "Taoist system", and Shi Jie said: "There is Lao Tzu who is born, and then benevolence and righteousness are abolished and liturgy is bad." There is the Buddha's outburst, and then the three principles are abandoned and the five are chaotic. alack! The old man and the Buddha, the thief of the way of the saints are also, and the rulers of China are also."
Therefore, they concluded that Lao Tzu and Foshi were both Hu people.
<h1 class="pgc-h-arrow-right" data-track="10" >Why did Song Ru degrade the old and not the old? </h1>
First, because Lao Tzu criticized benevolence and righteousness, it became an excuse for Song Ru to assert his political stance. In fact, most of the Confucian scholars of the Song Dynasty did not initially target Lao Tzu himself, but at Taoism and Buddhism. However, since the Wei and Jin dynasties, metaphysics has flourished and Buddhism has flourished, and "Confucianism is indifferent and cannot be contained", if Confucianism wants to turn around, it must establish a "Taoist system", reject "heresies", and negate the Lao and Shi clans from the root.
Taoist Temple
Compared with the Five Dynasties and Ten Kingdoms, the Northern Song Dynasty was a relatively stable, extremely open-minded, and active and enterprising new era; Zhang Zai wanted to "go to the holy and continue to study", he had to criticize Lao Tzu's "absolute saint and abandon wisdom"; Fan Zhongyan, Wang Anshi, Ercheng, and others opposed retrogression and advocated changing the law, thereby opposing Lao Tzu's "inaction" thinking; because of opposing the trend of conforming to the old ways, Wang Anshi came together with Su Shi and Su Rui to criticize Laozi's "quiet and inaction" in political thought.
It should be noted that the "Tao Te Ching" circulated in the Song Dynasty is Wang Biben's "Tao Te Ching", and the whole text is indeed filled with the ideas of "quiet and inactive" and "weak and indisputable". However, in the book "Lao Tzu" and Chu Jian's "Lao Tzu", there are very few "quiet" and "no dispute", let alone the word "inaction".
Lao Tzu's innocent lying gun, in addition to the chaos of Lao Tzu's ideological inheritance, there is also a historical environmental problem.
Chu Jian "Lao Tzu"
The social chaos from the end of the Tang Dynasty to the Northern Song Dynasty caused a situation of "Buddha's blazing glory" and "Confucianism and indifference"; at the same time, the ethnic contradictions between the Song and Liao, the Song and the Western Xia were sharp, the "Huayi" problem was prominent, the surrounding ethnic regimes were strong, and the Northern Song Dynasty emphasized literature over military force, and was often invaded.
In order to obtain a relatively peaceful social environment, the scholars and masters hoped that Yixia would be at peace with each other, "the four Yi and the four Yi, China in China, each not chaotic", the Hu people must not "come from Hu to enter our China", implement cultural isolation, respect Confucianism alone, and put an end to the Laozi thought of "benevolence and righteousness are wasted and etiquette is bad".
At the same time, the literati and doctors in the Northern Song Dynasty often talked about Lao Tzu in terms of political disagreements. For example, Fan Zhong flooded a letter to Song Renzong, criticizing the chancellor Lü Yijian for monopolizing his career and nepotism. It is recommended that the power to select officials should not be delegated to the prime minister. After being refuted by Lü Yijian's "pedantic and untrue name", Fan Zhongyan connected the "Four Theories", reiterating the importance of the monarch personally controlling the power of selecting and appointing people, and refuting Lü Yijian's criticism of himself.
Fan Zhongyan emphasized the idea of advocating fame and honor, and criticized Lao Tzu's concept of nobility and light name.
Wang Anshi criticized Lao Tzu for neglecting youwei, with the intention of finding a theoretical basis for the transformation of the law. Ironically, the evidence that Wang Anshi criticized the old man because of the change of law became the evidence that Su Shi, Sima Guang, and Ercheng criticized Wang Anshi. For example, Wang Anshi wanted to "depose the Ming Jing Examination", and Su Shi wrote an objection: If the Ming Jing Ke is deposed, the art of Lao Zhuang will be greatly prosperous: "Wang Yan is good at Lao Zhuang, the whole world is a teacher, the customs are lingyi, and even the south crossing."
Su Shi blamed the demise of the Western Jin Dynasty on the prevalence of "metaphysics." Sima Guang was very sympathetic to this view, and he also wrote a letter criticizing Wang Anshi's reforms for making the scholars "good for the theory of high qi, and happy to recite the words of Lao Zhuang." If this wind is allowed to spread, it will repeat the mistakes of the Western Jin Dynasty and the Qing Dynasty.
Wang Anshi
The second reason is that Lao Tzu was a "conspirator." From Xunzi to Han Yu, the tone of Confucian criticism of laos is Lao Tzu's "non-benevolent and righteous lilly", and from the Northern Song Dynasty, the direction of criticism turned to Lao Tzu as a conspiracy. Cheng Hao and Cheng Yi criticized Lao Tzu, saying that Lao Tzu was also a wonderful point in discussing the Tao at first, and then it was transferred to the deceitful. The legal figures Shen Bujian and Han Fei and other power strategists are all from Laozi.
Ercheng criticized Lao Tzu as a conspirator, and the spearhead was directed at Wang Anshi. Because Wang Anshi once praised the positive significance of the Shang martingale transformation method in his "Notes on Lao Tzu", he concluded that Wang Anshi's thought did not conform to Confucian orthodoxy and denied Wang Anshi's transformation method.
Cheng Yi believes that "benevolence and righteousness" is the body of the Tao, and in response to Lao Tzu's inference that "losing the Tao and then virtue, losing morality and then benevolence, losing benevolence and then righteousness, and losing righteousness and then etiquette", Cheng Yi believes that Lao Tzu severed the connection between the ontological Tao and Confucian ethics, and the benevolence, righteousness, and wisdom and faith are combined as the Tao, separated or the Tao.
And Wang Anshi said in the "Notes of Lao Tzu" that lile criminal government is the end of the Tao, and Cheng Yi believes that Wang Anshi was influenced by Laozi, lost his Confucian position, and put the cart before the horse.
Cheng Hao, Cheng Yi
<h1 class="pgc-h-arrow-right" data-track="25" > is behind the political struggle behind the depreciation of the old and not the old? </h1>
In the Song Dynasty of the Confucian revival movement, the orthodox dispute of Confucianism was mixed with non-academic rational factors such as political struggle and portal dispute, such as maintaining Taoist unity, rejecting "heresies", responding to accusations from political opponents, opposing or supporting Wang Anshi's change of law, etc., making this vigorous "academic" dispute that lasted for more than a hundred years become mottled.
For example, Fan Zhongyan's criticism of Laozi's idea of "nobility and light name" is a response to the accusations of Lü Yijian, the minister of state, Wang Anshi's criticism of Laozi's idea of inaction is to find a theoretical basis for changing the law, and Sima Guang, Su Shi, and Cheng Yi criticize LaoZi, and even use laos to oppose Wang Anshi's change of law.
Unfortunately, Lao Tzu innocently lay down his gun; fortunately, this "academic dispute" made more great Confucians and theorists begin to seriously study confucianism, especially Lao Tzu, and pushed the study of old learning to a new height.
Zhu Xi
Criticism of an idea in a particular political situation has proved to stand the test of time. Wang Anshi, Sima Guang, Su Shi, Lü Huiqing, and Wang Yun, who became rivals because of the change of law, including the later Emperor Huizong of Song, Zhao Yao, all made annotations to the book "Lao Tzu" and gave pertinent evaluations of Laozi's teachings.
About the "AbsoluteLy Holy Renunciation of Wisdom". Sima Guang, who had vigorously opposed Lao Tzu's idea of "absolutely holy and abandoning wisdom", said in his "Notes on Lao Tzu": "The holy wisdom is therefore beneficial to the people, and the disadvantage of its end is that it is false holy wisdom to harm the people, so Lao Tzu corrects Yun'er." ”
Wang Anshi also believes that Lao Tzu's words are to make the people "return to the plains". Lü Huiqing, who supported Wang Anshi's change of law and was once a minister, said in his "Biography of the True Scriptures of Morality": "Fu is only secular and does not know the truth of the Tao", but anyone who sees traces that are different from the "poems" and "books" is dismissed as heretical, "I don't know that it refers to the emperor's sect".
Absolutely holy and outcast
Lu Huiqing said: Lao Tzu's so-called "absolutely holy renunciation of wisdom" and "absolute benevolence and renunciation of righteousness" is aimed at "restoring the simplicity of my namelessness and the town of Zhenye." Song Huizong believed that Lao Tzu's advocacy of abandoning benevolence, righteousness, and wisdom did not mean that ethics and morality were useless, but that it was necessary to correct the shortcomings of literary hypocrisy by returning to the original.
Su Rui believes in the "Commentary on the True Scriptures of Morality" that Lao Tzu's "absolute benevolence and abandonment of righteousness" is to abandon the false benevolence and false righteousness of "stealing the name of benevolence and righteousness to benefit the world", so that "the whole world will be restored to its own nature" and "the people will restore filial piety and kindness", lao tzu is not as some people think, and confucian ethics is completely denied and rejected.
Regarding "Wuwei (the version at that time was 'Wuwei' and not the 'Wuwei' unearthed in 1973), Sima Guang believed that Laozi's idea of doing nothing was not to do nothing, but not to do anything, but not to practice annoying government decrees, "although a famous religious person, also be concise, do not make it a show", "there is a teaching, compared to the Tao, the size is extremely different, but it also ends up in the Tao", as long as it is done according to reason, there is the same as doing nothing, it is in line with the ontological way (I insist on this view).
Inaction
Wang Anshi implemented the change of law on the grounds that he accused Lao Tzu of ignoring "having something to do", but when he annotated Lao Tzu, he said: "The saint did not fail to do anything, and gai did not do it out of omission." Lao Tzu said, "If you are not virtuous, let the people not argue," he does not mean that he is not virtuous, but he does not deliberately seek meritocracy, so as to avoid some people taking advantage of the monarch's desire for merit to flaunt themselves, hypocrisy, and endanger society.
Emperor Huizong of Song's "Imperial Interpretation of the Tao Te Ching" is hailed as the master of the Song Dynasty's interpretation of old learning, he said: "The rule of the saints, do not abandon people and things, but stand on their own in the land of nothing?" For the sake of inaction"; "The upper will do nothing and use the world, and the lower will do what is used for the world"; "Those who say strange things will be cursed, and those who are aliens will be forbidden"; "There is no reckless deed, so there is no shame." ”
About "What will be desired, it will be fixed.". Lü Huiqing, Wang Yan, Su Rui. As well as Song Huizong and others, they all believe that this is Lao Tzu's admonition to people: things must be reversed, they need to see the micro-knowledge, it is not a conspiracy and power trick, it is to know the signs and laws of changes in things when they are prosperous and fading, so as to make reasonable responses. Secular people use this principle for the purpose of profit, while Lao Tzu tells this truth, but it is to correct the shortcomings of the times, and there is a fundamental difference between the two.
What will be desired will be strengthened
Zhu Xi replaced Lao tzu's Tao and virtue core with the ethical concepts of benevolence, righteousness, loyalty, and filial piety, and since then gave the Confucian ethics rationality in the ontological sense, and believed that "the use of soldiers, arithmetic, counting, punishment, and name in the world is more than the meaning of Lao's", these Qi men left Dao are all caused by Lao Tzu's faults.
However, Zhu Xi did not blindly oppose Laozi's thought, he answered students' questions in the "Zhuzi Language Class", discussed the issues related to Lao Tzu, and said, "Lao Tzu's book has a lot to say, how people don't love!" ”
When Zhu Xi was still studying the I Ching, he was influenced by Lao Tzu's idea of "returning to Wuji (the ultimate concept of Taoism)", and added "Wuji" to the "Taiji", a proposition that was criticized by his old rival Lu Jiuyuan. He believes that Zhu Xi's line of thinking is the same as Lao Tzu's idea of "nothingness": "Lao's 'nothing' as the beginning of heaven and earth, 'being' as the mother of all things, constant 'nothing' to see the mysterious, constant 'have' to see the trick, straight to the word 'no' on it, is exactly the study of the Lao clan." ”
Return to Infinity
To sum up, differences in political views led to an intensification of differences in academic opinions, so much so that Shi Jie, Liu Kai, and others, in order to maintain Taoism, even classified Lao Tzu as a "Hu person". But time has passed, and when people look back at that period of history, they have to make a lot of effort and do some overcorrected work.
It is a pity that those ideological traces that have left a deep but erroneous impression in history are still loved and heard by people to this day, and the true meaning of the people involved is not seen alone, and the labels of "quiet and inactive", "weak and indisputable", and "power strategist" imposed on Lao Tzu because of the dispute between the sects or the struggle for power are still used by the world.
Lao Tzu is Lao Tzu, he is just a calm philosopher, allowing future generations to misunderstand and misinterpret, Confucius knows Lao Tzu very well: "What does the heavens say?" Four hours of action, a hundred things are born, what is the word of heaven? ”
bibliography:
1. Wang Yaohui: A Brief Discussion on the Non-Old Thought of Song Ru
2. Zhu Xi's "Zhuzi Language Class"
3. "Song Huizong Imperial Interpretation of the Tao Te Ching", Wang Anshi's "Commentary on Lao Tzu", Sima Guang's "Treatise on the Tao Te Ching", Lü Huiqing's "Tao Te Ching" and so on