Transferred from the "Zhu Zixue Research" WeChat public account.
Etiquette and reason
: Zhu Xi on etiquette and theory of relations
About author:Yin Hui is a professor, doctoral supervisor and head of the Department of Philosophy at Yuelu College, Hunan University.
The original article is published in Zhu Zi Xue and Zhu Zi Hou Xue, The Commercial Press, June 2021.
"Han Confucianism is more polite, and Song Confucianism is more reasonable." [2] This is Pi Xirui's general summary of the academic characteristics of the Han and Song dynasties in the history of scripture. Borrowing the words "etiquette" and "reason", when we analyze Zhu Xi's liturgical thought, it is not difficult to find some questions worthy of attention: Does Zhu Xi speak more rationally and less about etiquette? How did Zhu Xi recognize the relationship between etiquette and reason? In what academic context did Zhu Xi discuss the relationship between etiquette and reason?
In fact, Zhu Xi's ideas on the relationship between etiquette and reason synthesized the opinions of the Confucians of the pre-Qin and Song dynasties, and formed the idea of both etiquette and reason on the basis of inheritance and criticism. The greatest feature of Zhu Xi's lithological and theoretical thought is that it attaches importance to the construction of a clever metaphysical theory and emphasizes the practice of the next study, attaching importance to both the synthesis of the ontological theory of reason and the theory of liturgy. The ideas of Zhu Xili and Li Shuangzhang are the embodiment of extreme wisdom and moderation, and they are also the fundamental reasons why their ideas can profoundly influence the politics and society of China and East Asia.
One. The Ritual of Eli interpretation – the ritual of the metaphysical entity
The concept of "liturgical, rational" is actually the consensus of the philosophers since Ercheng and Zhang Zai [3]. Zhu Xi also interpreted the ceremony with reason. He said, "Etiquette is just reason, just looking at the right place." [4] Etiquette is a matter of course. Zhu Xi explained the "indecent rites, unrighteous righteousness, and adults" in the "Departure from Lou Zhangxia": "The detection is not refined, so there is a cover between the two. Adults are reasonable with things, and it is appropriate to deal with the times, is it not right? In Zhu Xi's philosophical system, reason has long become an ontological concept covering all nature, society, life, and the laws and laws of things, which unifies the five constants of benevolence, righteousness, etiquette, wisdom, and faith, and demonstrates the ethical relationship between monarchs, fathers and sons, husbands and wives, brothers, and friends. Zhu Xi said, "It must be known that Tianli is only the general name of Renyi Lizhi, and Renyi Lizhi is the number of Tianli pieces." [5] The ritual is undoubtedly one of the heavenly principles and heavenly paths, and the heavenly principles are the essence of etiquette in the ritual system." The Tao is also the reason, in terms of the common cause of man, it is called the Tao, and in terms of its own organization, it is called the Reason. Its purpose is not to be between a monarch, a father and a son, a brother, a husband and wife, a friend, but in fact, there is no two things. [6] At the same time, Zhu Xi also pointed out, "The Six Classics are books of more than three generations, once written by saints, and all are heavenly truths. [7] In other words, the Ritual Sutra and the Music Sutra are also the embodiment and bearing of Heavenly Principles.
Moreover, Zhu Xi believed that etiquette was the natural nature of heaven. Interpreting the ritual with "verses" and "ritual rules" gives people the feeling of emphasizing the constraints and normative significance of the ceremony, and Zhu Xi did notice the strict hierarchical differences in the ceremony, and the number of rituals, the appearance of the ceremony, the ceremonial instruments and other aspects showed strict perseverance and inviolability. Zhu Zi said: "Etiquette is the meaning of strict respect"[8], and even said: "Etiquette is so strict, it is clear that there is no offense." [9] But how can such a statement be linked to the observance of the human initiative in obedience to the liturgy preached by the theologians? Huang Gan once said, "If you look at the Jade Algae and the Township Party, then the affairs of the subjects are also strict. ...... For example, "Township Party" 'enter the public door, bow as well, such as not tolerate', can be described as the most severe! [10] Zhu Xi hastened to emphasize that both strictness and harmony should be unified in the ceremony: "In the most severe, it is the place of harmony, and it cannot be divided into two sections to see." [11] "Although the body is strict, it is all out of natural reason. [12] That is to say, etiquette is a natural outpouring of heavenly reason, and there is nothing strong about it.
However, Zhu Zi did not agree to interpret "ritual" in terms of "natural righteousness". In the 25th year of the Zuo Chuan, Zhao Gong recorded the words of the son: "Fu Li, the scripture of heaven, the righteousness of the earth, and the deeds of the people." Uncle Zi then elaborated on this righteousness: "Ritual, the age of the upper and lower levels, the longitude and latitude of heaven and earth, and the reason why the people were born is because of the first king Shangzhi." The deceased who can go to the ceremony by himself is called an adult. [13] In Zhu Xi's view, to regard "ritual" as the criterion of "righteousness and righteousness", and to ask people to bend their emotions in order to conform to "etiquette" is to separate people's emotions from etiquette. As the son and uncle said, "etiquette" is a principle that is external to people and cannot be doubted. Zhu Zi objected to this discussion contained in the Zuo Chuan, arguing that what Zi Chan and Zi Tai Said "only says that people do this to meet the degree of the day" and "all do this to meet the day, there is no natural reason." [14] "The principle of nature", that is, the so-called "reason" and "heavenly reason". "Liturgical musicians are the nature of nature." The verses are also the natural bottom of the Heavenly Principle, and the Harmony is also the Natural Bottom of the Heavenly Principle. ...... The so-called liturgical music, as long as it is in accordance with the nature of heaven, it is not impossible. [15] The meaning of "nature" here still emphasizes that the ritual is an imitation of the cosmic order, and that man's individual disposition and social name are all manifestations of the order of nature and order, so the origin of the ritual is nature. Zhu Xi said:
"Cover the saints and make the rites, and no section is a strong man, all of them are in harmony. ...... Lü and Uncle said a few good sentences, Yun: "From cutting to the silk, the clothes are different, and the feelings of the nine ethnic groups are unshaked; from the prince to the soap, the ceremony and chapter are different, and the distinction between the upper and lower levels cannot be disputed." All are out of sexual possession, follow along, all are in the middle. This is said out of nature, and there is no strong man. To know this gift, then naturally and harmoniously. ”[16]
Because the rites were formulated by the saints by taking into account the characteristics of heaven and man and their relationships, how could a tailor-made rite be forced? The nature of Heavenly Reason is originally the embodiment of the hierarchy of differences, and all things are uneven, each has its own place, and the same is true of the order of the world. When people know this gift, their hearts are full of respect, and at the same time they practice this gift, which is natural and happy.
The "ritual" is in line with heavenly reason, that is, the "ritual" must be a natural use of human nature, that is, "the peace of the heart". Confucius, in the Analects of Yang Goods, replied to Zai's question about the "three-year mourning" and said, "Female security, then for it" [17]. This answer best shows that the "ritual" must correspond to the original mind in order to show its value. Zhu Zi also talked about the meaning of "etiquette" from the true feelings of people's hearts, and it is recorded in the "Language Category":
Or ask, "How about mourning, easy to interrupt?" "How do you ask people about this?" The bereavement of filial piety, the feeling of mourning, the heart is unable to do anything, do you want to suppress it, and do you want to ask people? It's just a constant thought, a sense of self-mourning. So it is said, 'Sacrifice and mourning'. Just thinking about self-respect, self-mourning. If he does not mourn, how can others suppress him? "Because of the action" I asked about the three-year mourning" Yun Yun, said: "'Female Ann is for it!'" The saint had no choice but to say this, not to restrain him, but to teach him to use mourning. Just from the heart, teach him to feel self-realization. ”[18]
If you just follow the direction of others, and there is no real emotion, then the meaning of etiquette does not exist. In other words, the true meaning of "etiquette", that is, the full harmony of external behavior and inner emotions.
In Zhu Xi's view, the nature of ritual as a natural principle is itself a natural state of consistency on the surface and in the communication between inside and outside. Zhu Zi said: "Etiquette is a matter of respect for the bottom, and Er's heart is not respectful, and the outside is empty to do many things; music is a matter of harmony with the bottom of the music, and Er's heart is not harmonious and happy, and it is not allowed to do harmony outside." The heart is not ashamed, the outside is forced, and in the end there is a mistake. Even if rao is not bad, it is only not corresponding in appearance, nor is it a liturgical music. [19] And people realize that ritual is the nature of heaven, so that they can know the unity of action and merge inside and outside. He also said, "If a man is not merciful, he shall not be able to enjoy the liturgy of the multitude of prayers, the sonorous encouragement, and the many labors." [20] In short, Zhu Xi emphasized that the ritual texts are dense and rich, and there are many places where scholars need to practice and practice, but if they can be fully intellectual and cultivate their hearts, they can achieve the realm of unity with heaven and nature, and they do not know what the rules and norms are. Zhu Xi said, "The so-called liturgists are, in terms of ritual texts, and what they think is a secret of those who hold the land. If it is reasonable and natural, then what rules can be said? [21] Zhu Xi's discussion of ritual as the nature of heavenly reason appears to be an argument on the nature of ritual, but the ultimate goal is to emphasize the necessity of man actively practicing rituals through the cultivation of his mind.
The ultimate goal of Zhu Xi's explanation of the ritual was still to pursue the reconstruction of the order of the ceremonial rule, and his understanding of the order was still to inherit the views of Zhang Zai and Ercheng. Cheng Yi said: "The Book speaks of heaven and heaven. Heaven is reasonable, and the saints follow it, and the so-called Tao is also. The saint is the heaven, the original heart of the Shakyamuni. [22] Zhu Xi went on to elaborate on this basis:
Because he is born and the first to be where he is, it is called the narrative; because of its narration, it is said that he deserves it. Heavenly Narration is the natural order, and the king teaches him to take the position of the king, and the subject teaches him to take the position of the subject, and the father teaches him to take the position of the father, and the son teaches him to take the position of the son. Rank is the thing in that day's narrative, such as the Heavenly Son sacrifices heaven and earth, the princes sacrifice mountains and rivers, the Doctor sacrifices the five ancestors, the Shishu people sacrifice their ancestors, the Heavenly Son Eight, the Princes Six, and the Doctor Four, all of which have this narrative, which is his natural rank. [23]
Zhu Xi emphasizes the natural nature of human relations and ceremonial hierarchy by explaining that heaven and rank are natural orders, with permanent stability and irresistible properties. The ceremonies practiced in human society are all produced under the heavenly order, but all the rituals, rituals, and ritual music are not made by the saints themselves, but are predestined. Zhu Xi said:
"Heaven has a code, and I have five classics and five sorrows!" Heaven has courtesy, self-five gifts have mediocrity! "Many ceremonies are decreed by heaven, and the saints are only used for this reason. None of the so-called ceremonies of the crown and mourning sacrifices, the system of ceremonial rules, the rituals of cultural relics, and the clothes of the car are all made by the saints themselves. It is all done by heaven, and the saint is just going to go according to his heavenly reason. If you push a car, this rotation will go, and I am only here to help it slightly. [24]
Zhu Xi's thought was different from Xunzi's idea of not basing itself on the idea of heavenly path to establish humanity, and regarded Li le as humane rather than heavenly. On the basis of absorbing and criticizing Lao Zhuang's thought, Xun Zi believed that the natural heaven and man have different functions and functions, and they cannot oppose man-made by worshipping nature, nor can they oppose lilly with natural inaction. In Xun Zi's thought, since heaven is undesirable and cannot be exemplified, the only way to cultivate oneself and rule the country and the world is to rely on gentlemen and saints to invent and create. Xun Zi said, "Therefore the saints are false, and the falsehood gives birth to righteousness, and the ritual righteousness makes the law; but the person who is righteous and righteous is born of the saint." [25] XunZi believes that the ritual and righteous laws established by the saints were used to restrain and adapt to the influence of the acquired social environment on man, and did not come from innate naturalness." The saints pondered and practiced hypocrisy, so they arose from the Dhamma of the birth of ritual righteousness; however, those who practiced the Dhamma of ritual righteousness were born of the hypocrisy of the saints, and were not born of human nature. [26] These ideas correspond to their views of sexual hypocrisy, between heaven and man. Zhu Xi inherited the proposition of the unity of Ercheng and Zhang Zaitian and Man, believing that human nature is good, sex is reason, and the Heavenly Dao and humanity are consistent.
Two. Don't be easy to pay attention to the etiquette - the etiquette of learning kung fu
Zhu Xi's use of heavenly principles to explain rituals is not only a metaphysical improvement of the order of etiquette in the human world, but also based on the use of cosmic ontology to unify and guide the ritual society. This is the need of the rationalists to construct the confucian ontology, and it is also the ultimate goal of the development of the theory of theory of the mind of science, to communicate the relationship between the heavenly path and humanity in order to re-establish social order. But at the same time, we should also note that Zhu Xi also does not need to be polite. In Zhu Xi's view, although the rites are subordinate to and express the heavenly reason, the rites and the principles cannot be replaced by each other. Zhu Xi stressed that the inability to reason and yi li is mainly manifested in the interpretation of the two sentences of "self-denial and retribution to benevolence" and "covenant to be polite". Zhu Xi said:
"Self-denial and retribution" should not be used to train the word "reason" to teach the word "etiquette". To deny oneself is to restore heavenly reason. After not self-denial, everything is fine. However, he has renounced his own selfishness, and he has just done a fine job here, so he will return the gift, and Fang is benevolent. The saints not only say that self-denial is benevolence, but must also say that "self-denial is benevolence." When you see etiquette, there is a natural rule for everything. ”[27]
"Covenant to etiquette", "etiquette" is not to be seen as the word "reason", it is to keep the verses. [28]
The reason why "reason" cannot be used instead of "etiquette" is that saying "compound theory" and "covenant theory" will be divorced from the delicate practice of reality, which will lead scholars to learn without perseverance. Only by "retribution" and "covenant etiquette" can we realize in practice that there is a natural rule and principle for everything, and can we act and abide by the established norms and etiquette. A doorman asked Zhu Xi, "So those who call for etiquette and are not reasonable, is it true that etiquette is true, there are norms, and there are realities?" Zhu Zi replied, "Only reasoning is empty." This ritual is the day of the ritual, teaching people to have rules. [29] Zhu Xi believed that mere reasoning without repetition would result in less effort. This is an important sign of the difference between Confucianism and Buddhism. In Zhu Xi's view, both Confucianism and Buddhism talk about self-denial, but the emphasis on the indoctrination of "fu liturgy" is one of the prominent characteristics of Confucianism. He said:
If they are Buddhists, those who can deny themselves, although they are said to have no selfishness, they have never regained their liturgy. The religion of the saints, so the main thing is the restoration. If he knows himself, he will fall into emptiness, as shi shi is. ”[30]
However, there are people in the world who can deny themselves but cannot reincarnate, and the Buddha is also. The Buddha cannot be said to have selfish desires. It's just that he has no courtesy, he has refrained from selfishness, but he is empty. He saw that this reason was not right. Self-denial, no place to go. [31]
The study of Shi Shi is only self-denial, and there is no retribution, so it is not in the middle of the text. Wu Ru Ke himself returned the salute, and saw that the work was exquisite. [32]
The Buddhists are unable to repent of themselves, so they are prone to fall into emptiness and loneliness and have nothing to rely on. Confucianism both self-denial and reciprocation, the suppression of selfish desires by individuals and the practice of etiquette have become the basic work of self-cultivation, focusing on seeking to settle down in real social life.
As early as in the "Book of Ke zhai", Zhu Xi pointed out: "Although the clouds of 'ke' and 'restoration' are each the same thing, in fact, the desires of heaven and man are dissipated, so those who deny themselves are therefore retribution, not in addition to self-denial. [33] In order to make this idea clearer, Zhu Xi simply used the fu liturgy to discuss self-denial, saying:
Etiquette is the foundation of one's own family, so to say a "compound", not to restrain oneself, to go to the ceremony. If he wants to go, he will regain this heavenly reason; if he wants to go, he will regain this two points of Lilly. And if it is indecent, it will go to the jiju and sit slightly upright, although it will not be like a corpse, and then it will regain these ones. ”[34]
And if you sit like a corpse, and stand up like a corpse, this ceremony is also. Sit proudly, stand and limp, and this selfishness. If you forbid your selfishness, you will not be arrogant or limp, but you will make it like a corpse, and you will be polite. [35]
Zhu Xi emphasized that rituals are intrinsic to the order and norms of man himself, and that self-denial and retribution are not in a clear order, but are carried out simultaneously. "Self-denial is retribution, not self-denial, and it is not a matter of doing two things." [36] Self-denial is one work and cannot be divided into two parts. "Self-denial is self-righteousness, and idleness and evil are sincere self-preservation." There is no retribution outside the non-self-denial, and there is no sincerity outside the idle evil. [37] The so-called self-denial is actually nothing more than the triumph of heaven over human desires, and the removal of incivility can naturally be restored. Commentary on the Analects: "Private victory is a matter of emotion and courtesy, and between daily use, it is not the popularity of heavenly reason." ”[38]
According to whether Zhu Xi used "reason" to interpret "etiquette", we can see that Zhu Xi has two layers of consideration in the relationship between etiquette and reason. First of all, Zhu Xi believes that "etiquette is the natural principle of heaven and earth", which can penetrate the red tape represented by "three hundred rites and three thousand prestige", and thousands of quivering rituals and prestige are the embodiment of heavenly principles [39]. This is the metaphysical level of perception of the liturgy. Secondly, Zhu Xi did not use "reason" to train "etiquette" because he emphasized that etiquette was the "place of destination" and that he was holding on to the verses of force [40]. This is the metaphysical level of practice that emphasizes the ritual. Zhu Xi's understanding of the relationship between etiquette and reason can be summed up in this way, not only to recognize the connotations of heavenly reason and mentality that etiquette has, but also to be able to faithfully perform them in practice. When someone asked, "Look at this 'ritual' with great contempt," Zhu Xi replied:
It's just that this truth is said cheerfully and carefully. The "ritual" of "reciprocation" is more elaborate. The words "Bowen and Covenant", "Zhi Chong, Li Bei", and "Li" are all said in detail. Knowing reverence is to see cheerfulness, and to be humble is to be sure to keep the bottom. [41]
To interpret the ritual with reason is to say "cheerfully.". The reason for the ritual is to realize that the ritual has a "detailed" verse, and the ultimate purpose is to practice it. In Zhu Xi's own words, it is "to get a just reason and have a destination." ”[42]
Is Zhu Xi's dual exposition on the relationship between etiquette and reason, as Qing Confucian said, a problem of the transformation of etiquette thought in the middle and late years? Ruan Yuan believes that "Zhu Zi was reasonable in middle age, and solid in solidity; in his later years, he was particularly tolerant of difficulties when he lectured on etiquette." Sincerity must be out of courtesy. ...... Therefore reason must be attached to etiquette. Empty words can be said to be evil. [43] In addition to the general stereotype of Qing Confucianism and publicity, Ruan Yuan pointed out the fact that there were certain changes in the relationship between Zhu Xi's lectures on etiquette and reason. Looking through the relevant information, we can also find some materials that illustrate this point. In 1170, Zhu Xi wrote to Lin Yongzhong that:
Cheng Zi's words of respect will be regarded as the first with neatness and seriousness, the right clothes, and the respect, and the words are not slow, so it is the supreme theory. And the first saint said that he had refrained from self-denial, and it was common to say that whenever the word "ritual" was unhappy, he would be trained to use the word "reason" and then he would know that it was subtle and meticulous, and he was very affectionate. [44]
This shows that Zhu Xi realized the theory of "self-denial and retribution" when he was about forty years old, and he obeyed Cheng Yi's discipline and advocated that the retribution was the futian principle. In 1192, Zhao Zhidao wrote to Zhu Xi that "those who do not know reason but know etiquette, Gai Yan reason is hidden and invisible, and speech etiquette is actual and well-founded." The liturgical one, the one who has the obvious reason and the verse, the speech etiquette is in it. [45] Zhu Xi affirmed this theory. Etiquette is the festival of the rise and fall of the sun is also. But this 'ritual' word is broad, and the common sense of all things is common sense. [46] This shows that Zhu Xi did have a tendency to return from reason to etiquette. The theory of later years in the preceding "Language Class" is also a proposition that it cannot be disciplined by reason, so what is the reason for this change?
In fact, the reason why Zhu Xi emphasized that he could not use reason to discipline etiquette was mainly aimed at Lu Jiuyuan's mental studies, with the intention of correcting the etiquette and rational concepts of the second course and later learning. These criticisms focus directly on the interpretation of the phrase "self-denial and retribution to benevolence" ( For example, when Lu Jiuyuan talked about "self-denial and retribution," he believed that "not only do you want to get rid of the selfishness of that profit and desire," but also that "just have one thought to be a sage." Zhu Xi thought, "Such a discussion is just like a child's drama, even if it is to go high, how can the Holy Gate speak like this!" [47] In Zhu Xi's view, Ercheng and later learning, like Lu Xue, have to varying degrees the momentum of hanging reasoning, emphasizing self-denial and taking the truth of retribution, far from the easy and down-to-earth practice of Confucianism, which must be reversed theoretically.
Since Cheng Hao was considerate of Tianli, neither his disciples nor his disciples could avoid using "Tianli" and "Heavenly Dao" to reinterpret the general conceptual categories of Confucianism. For example, using the "Tao" to interpret "benevolence" and thinking that self-denial is the tao. He had a discussion with his disciple Han Zhiguo:
Ming Dao tried to talk about self-denial and revenge, and Han Zhiguo said, "There is more restraint on the tao, is there no mistake?" "As the public said, just say it." Self-denial is therefore the way. ”
He also said, "Self-denial is the way to be retributive, but it is not the Tao." The gentleman said, "The gram is the way of the gram." He also said, "The Tao does not require restraint." The gentleman said, "The Tao does not take away, but it is not a matter of state, and in the saints there is nothing to do, and today to hold the kingdom must be self-denying, and then reinstating." He also said: "Do not look at incivility, do not listen to incivility, do not speak of incivility, do not move incivility, accumulate habits and do your best, where is the etiquette." It is also said: "Do not look at incivility, do not listen to incivility, do not speak of incivility, do not move incivility, one is benevolent to etiquette, and benevolence is different from etiquette." He also said: "Self-denial is selfishness, and self-reliance is restored, although the etiquette has been obtained without learning the literature." ”[48]
In Han Zhiguo's view, since the Tao is omnipresent and inherent in human nature, it should be self-sufficient and flawless, and there is no need to "gram" to practice the Tao of experience. If we deny ourselves in things, we cannot call them the Tao. Cheng Hao pointed out that Han Zhiguo should take into account the level of being the party of the Tao when discussing the Tao. The theme of the Analects, "The Party of Benevolence", has been quietly replaced by "the Party of the Tao" in the interpretive framework of Cheng Hao's Theory. Cheng Hao pointed out that the Tao is not something that can be obtained naturally, and that it is necessary to cultivate through the "teaching of the Tao of Cultivation." However, when Cheng Hao explained the "four don'ts", he could not help but confuse benevolence with etiquette, and unconsciously tended to emphasize the inner side of "self-denial". Mr. Qian Mu once pointed out that when Zhu Xi occasionally divided the self-denial ceremony into two items, he "did not reach the tenth definite view according to the theory of the Ming Dao".[49] However, Zhu Xi eventually believed that Cheng Hao's argument that "self-denial is selfish and self-righteous; although he does not learn etiquette, but the etiquette has been obtained", he thinks that this is "not similar" and "speaks high". In Zhu Xi's view, self-denial and retribution "are the bottom of the palm of the hand", and we cannot cling to one side [50].
Cheng Hao interpreted Ren with Dao, and Fan Zuyu used Li as a substitute. Fan Zuyu explained "self-denial and retribution" in this way:
Self-denial is self-defeating of one's own selfishness, and victory over one's own selfishness is reasonable. The liturgical one, the rational one, and the reason can be restored. If there is unwholesomeness, it is not known, it is not known that it is not repeated, and it is self-denial. Don't get angry, don't get over it, and don't reciprocate. The right is reasonable, and the wrong is not unreasonable. Those who hear and speak are not rude, and their hearts are just right. For benevolence by oneself, also for the sake of the inside. Self-denial and retribution, the goodness of the world at that time lies in this. If the goodness of the world lies in oneself, one day one day can make the benevolence of the world return. If the husband does not reluctantly win, and if he does not think about it, he will not have many children, and Yao Shun's self-cultivation to rule the world is only rude. [51]
In this paragraph, although Fan Zuyu realized that Yao Shun's self-cultivation and rule of the world were based on etiquette, it can be said that he realized the importance of etiquette, but he believed that "as for reason, it can be restored", which is too relaxed and casual. Moreover, he discussed the etiquette in terms of knowledge and deeds, right and wrong, and believed that the right mind could restore the ceremony, which was general and light, and there was no real work to start. No wonder Zhu Xi pointed out to the point: "Fan's theory is very sparse" [52].
Xie Liangzuo (1050-1103) inherited and developed Cheng Hao's idea of benevolence, and spoke of benevolence with perception. He emphasized the importance of etiquette, but believed that by following the heavenly principles, one could go up to heaven and learn from the next. The emphasis on reason and reasonable priority as a whole is emphasized.
Xie Liangzuo said: "Etiquette, the rules of the heart." Rationally, the action language is silent. If the inside and outside are the same, then the audio-visual speech is nothing but me. Or ask: "Words and actions can be corrected, but how can audio-visual etiquette be proper?" "None of the four is easy, and the easy is more indecent, so the benevolent one is difficult first and then gets it." The so-called difficult people see by me, listen with me, speak with me, and move with me. Looking at the birds on the back, turning back to the wrong person, the audio-visual is not me, and it is lost. Or ask: "How about audiovisual speech and movement that are reasonable and incompatible with etiquette?" "Words and movements can still be polite, and there are many polite texts in audio-visual." Esther sees and Ess hears, natural and reasonable, reasonable is in line with etiquette, and reason is reciprocation. Or ask, "How do you work on benevolence?" "If Yanzi does it in terms of speech and action, it can also be done in the color and appearance of Zengzi." The one who utters the words, the so-called Buddha, flows out of this heart. If this man sings a promise, if it does not come out of his heart, he will not know the pain and itch. The ancients knew that the mind was absent-minded, blind, listening but not smelling, eating without knowing its taste, not seeing or smelling without knowing the taste, that is, it was unkind, and the dead did not know the pain and itch. Another example is that when the middle bow goes out to see the great guest, so that the people are like the great sacrifice, but if the person who sees the great guest is like the heart of the great sacrifice, he will know the pain and itch for a long time. He also said: "One day of self-denial and retribution to the world is benevolent, only in terms of sex." It is also said: "Self-denial must be overcome from sexual difficulties, and self-denial is a vain reason." ”[53]
Xie Liangzuo believes that etiquette is the rule that restricts and regulates the "heart". However, Xie Liangzuo focused on the role and function of the mind: the mind can comprehend the heavenly truth, and after overcoming the selfishness of its own nature, it can "see the reason in the mind"; the mind can control the audio-visual speech and movement, and it can experience benevolence according to the heart; if it listens to the words and actions with my heart, it can be naturally reasonable and reciprocal. Zhu Xi praised Xie Liangzuo's definition and understanding of etiquette, believing that it was "good". But Zhu Xi then went on to criticize:
However, it is necessary to use reason and etiquette and there is a saying that "reason and nature are natural and polite", and it is inevitable that it will be too high to be followed. The so-called worshippers of the gai saints are, in terms of ritual texts, and what they think is the secret of those who hold the land. If it is natural and natural, then what rules can be said? The effect of self-denial is that of self-denial, but the self-denial of selfishness is the reasoning of the mind, which is why he exerts his strength on this, and does not think that self-cultivation is of course, but only to seek knowledge from his husband. [54]
Zhu Xi believes that the biggest drawback of Xie Liang's rituals and theories lies in "changing rituals with reason": attaching importance to the experience of heavenly reason and ignoring the rules of etiquette; attaching importance to the principle of self-denial and ignoring the fact of practicing retribution. Zhu Xi believed that Xie Liangzuo, like Lü Dalin, was "too high to be true."
You Shu (1053-1123) was a second-degree senior brother who also advocated the unity of all things. You Shu emphasizes that the essence of the heart is benevolence, clearly put forward the idea that benevolence is the original heart, and benevolence is the essence of the heart, and advocates that if people can oppose their original mind, they can achieve the state of benevolence of all things. You said:
Mencius said, "Benevolence, human heart also." "Then benevolence is a word, and it is only his heart." The essence of the heart is the one who has not yet developed the joy and sorrow. But his selfishness is filled with lust, and humanity is extinguished. Sincerity can overcome the selfishness of the human heart, and in order to repay the justice of the Heart, it will regard people as themselves, things as people, and the essence of the heart. Since then, they have been close to each other, since then they have been benevolent to the people, and since then they have loved things, all of them have their own hearts, and those who see things with things are naturally also, so they are known to be benevolent. Liturgists, sex also. And the essence of the mind is only one, not to do everything, to love things, and not to accumulate months and months and then to come. If the day is reversed, then all things are one, and there is no fit and no benevolence. Therefore, it is said: "One day of self-denial and retribution, the whole world returns to benevolence." The world is benevolent, taking the foot from the body, not through the outside, so it is said that "for benevolence by oneself, but by others." Yan Yuan asked for something to say, as for the incivility, do not move, do not leave the middle, its sincerity can not stop and can be long- and can not be violated in March. Although, those who do not violate the benevolence in March, their hearts are still a little. As for the center of Anren, it is even more chaotic to look at it. Wherever the ears are heard, there is no adulterous sound. No thought, no action, silence and stillness, feeling the reason for the world. Then the development of all things, the heavens and the earth, and how to restrain himself from the restoration, March does not violate the foot? This saint has the power to do things, and to the time to nurture all things, so Bo shi to help the multitude also. As for this, Zhongni did not dare to live, and it was rare to say anything. However, benevolence and sainthood are distinguished, that is: benevolence, the human heart, the practice is virtuous, and the indulgence is sacred. If you don't indulge your heart, then Yu Boshi has not been able to count countless times. ”[55]
You Believes that rituals originally embody the neutral side of human nature, and there is no need to accumulate in everything and things over time, but as long as you practice mental nature, you can achieve benevolence. You's argument was more straightforward and simple than Lü Dalin and Xie Liangzuo, and he was severely criticized by Zhu Xi:
You's theory holds that if you regard people as yourself and objects as people, then they are close to Lü's, and there is no heavenly order of heaven, and it is said that people and things are equal, and its harm is especially harmful to the meaning of differentiation. Those who think that they will not accumulate day by day and then arrive, that one day will be one, and that those who are not suitable and not benevolent will fall into the theory of Enlightenment and learn to be lucky and so on. Thinking that An Ren looked at it without chaos, and listened to it without a treacherous sound, he was born out of the absurd theory of Zhuang Zhou and Lie Yukou. [56]
Zhu Xi believed that high sophistication and implementation were the key to distinguishing heresy from Confucianism. The reason why Zhu Xi bitterly criticized Lü and Youzhi was because he realized that if Confucians were to speak highly and brilliantly, they would easily go along with heretics such as Buddha, Tao, Ink, and Dharma and lose their foundation. In Zhu Xi's view, You Su's discussion of "treating people as oneself and seeing things as people" is to only recognize the contract of rationality and oneness, but not to recognize the differences and differences discussed by Confucianism, and to not clearly distinguish between the principle of affinity of the contract and the principle of respect and dignity of different differences, and to lose the understanding of the principle of differentiation under the order of heaven and heaven. Zhu Xi also pointed out that You Shu explained "do not move if you are not polite", but only put together good words such as "Zhong" and "Cheng", showing various obscure points. Zhu Xi realized that these were all the abuses brought about by hanging reasoning or righteousness, so Zhu Xi tried to return to the form of etiquette and advocated that the Confucian "fu liturgy" be said to be really clear.
Among the senior brothers of Cheng Men, Yang Shi (1053-1135) had a profound influence on the science of the Southern Song Dynasty because of his exclusive invitation to Qi Shou. Compared with other Cheng Men scholars, Yang Shi paid more attention to the "study of benevolence". Yang Shi paid attention to Mencius's saying that "benevolent people also" and advocated experiencing the way of seeking benevolence in Jingzhong, which had a deep influence on Zhu Xi's teacher Li Tong. Yang Shi's discussion of "self-denial and retribution for benevolence" is as follows:
Benevolence, human heart also. The way of learning, just ask for peace of mind. If you let go and don't know what to ask for, then people's desires will be wanton and their heavenly reason will be destroyed. Yang Ziyi: 'Victory over one's own selfishness is the meaning of gram.' 'Self-denial is therefore victorious over selfish desires and seeks peace of mind.' Although the harvest is assured, idle is difficult, so the return of gifts is also idle. Those who can always practice and survive, the world and my ears are one, is not my benevolence? Yan Yuanqi is not far away, and the benevolent one is also told, so he tells him so, if the husband is moved to circumvent the ceremony, there is nothing to do. [58]
Yang Shi emphasized the work of self-denial and reassurance, believing that it is enough to receive reassurance, and that the retribution is actually a "nothing" idle work. Zhu Xi believed that the restoration of rituals was the subtle and practical work of Confucianism, so he criticized Yang Shi for "thinking that if you first deny yourself and then return to the rituals to idle, then it is far from the intention of the saints." [59] In response to Yang Shi's argument: "If the Tao is not polite, it will be endless; if it is not The Tao, it will be at the end of the number of ritual instruments", Zhu Xi said:
"The path of nature for the one who covers the way, the gain of the virtuous." The verses of the Taoist body of therefore must be virtuous, and then they can do it. Now it is a virtue to take etiquette as virtue, and to want to condense the way of the husband is to be mistaken. And it is also said: 'If the Tao is not polite, it will be endless; if it is not the Tao, it will be at the end of the number of ritual instruments, and it will not work.' The so-called Taoists are things that are nothing and trance-like and have no rules, and the so-called virtuous ones are not enough to condense the Tao and treat the Dao, and the words of their elders are very wrong. ”[60]
Yang Shi's original intention was also to communicate tao and etiquette, emphasizing the relationship between the two influencing and relying on each other, in Zhu Xi's view, "Yang Thinks that first self-denial, and then return to etiquette to idle, then its violation of the meaning of the saint is far away." [61] Yang Shi believed that self-denial and fu li were divided into two orders, zhu Xi believed that this statement had a tendency to separate the Tao from the ritual, the Tao of Speech was "nothingness and trance, the Yuan has no standard", and the words and virtues can only be achieved by the Tao, and there is a danger of flowing to the Taoists, so it needs to be criticized. Zhang Jiucheng (1092-1159) under Yang Shimen also recounted Cheng Yi's concept of etiquette and philosophy, and his discussion on "self-denial and retribution" Yun: "Whoever is self-righteous, why not? Human desire also. Liturgists, why not? Tenriya. Destroying heavenly reason, poor people's desires, why do they have mercy? Destroying man is the best of heaven, so it is benevolent. [62] Zhu Xi believed that this was a theory of fabricating learning and emptying arrogance, and only talked about the ritual by thinking about it, without emphasizing the specific rituals that should be performed, such as "living in a respectful place, respecting the deacons", "sitting like a corpse, standing like a qi", which is actually not a ceremony, and the connotation and function of the ceremony cannot be truly understood.[63] In short, Zhu Xi was keenly aware that if he could not clarify the relationship between etiquette and reason, he might unconsciously flow into the elderly. Only by emphasizing the plain and kind daily practice of relying on ritual texts can we truly grasp the lifeblood of the development of Confucianism.
Yin Yan (1061-1132) showed that he followed the teacher's words in his discussion of the relationship between etiquette and reason:
The disciple asked the benevolent one to do more, but only to Yan Zi. Ask why ren, and fu li is benevolent. The liturgical one, the rational one, and the selfish desires are restored to heavenly reason. Fu Tian Li, Ren Ye. Etiquette cannot be restored in vain, but only self-denial. He also asked for self-denial, and moved him with words and words. FuRan, then benevolence is inside, what is the outside? Cover the difficulty is like selfishness, from the middle to the outside, control the outside so raise it. Words and deeds must be courtesy, and those whose hearts are not right are not, which is called the restoration of heaven. Yan Zishi's words were beyond the reach of the saints, which his disciples could not reach. [64]
Zhu Xi agreed with Yin Yan's argument that "from the middle should be outside, and from the outside, it is cultivated", "audiovisual speech and movement must be courtesy, and those who are not right in their hearts have not yet". However, Zhu Xi believed that this was also "almost close to the same", and the main problem was still manifested in the "easy etiquette with reason", especially the saying that "the repetition of etiquette is benevolence", and "the meaning of chengzi is also lost".[65] A doorman once asked why Zhu Xi did not take Yin Yanzhi's words when compiling the Commentaries on the Collection, and Zhu Xi replied: "I don't want him to only say compound reason and not the word 'ritual'. Gai said that the restoration is true; if it is reasonable, it is suspended, what is it? [66] This shows that Zhu Xi has strictly defined the relationship between etiquette and reason, and used this as a standard to conduct in-depth and meticulous analysis and criticism of the second course and its subsequent learning.
It should be pointed out that the various interpretations of the theory of "self-denial and retribution" by The disciples of Cheng Men are all theoretical ideas in the construction of tian theory, and they are all committed to using tianli to re-integrate the concepts and categories in the Confucian tradition, with the purpose of forming a neo-Confucian system with the characteristics of the Song Dynasty. Their emphasis on self-denial and the realization of heavenly reason are all inevitable trends in the "intrinsic" development of the tendency of science, and they are also characteristic of Neo-Confucianism. Although their efforts influenced Zhu Xi to varying degrees, Zhu Xi stood at a new starting point for the development of academic thought, and out of the need to improve the theoretical system, he devoted himself to dissecting "shallow and deep, dense, and millimeters".
On the one hand, Zhu Xi defended Cheng Yi's statement that "etiquette is reason", believing that Cheng Yi's original meaning was "etiquette belongs to heavenly reason, and to belong to oneself is to desire others, not to be disciplined by etiquette, but to say that it can be changed from one to the other." [68] Zhu Xi means that Cheng Yi emphasizes "etiquette is reason", not "reason is easy etiquette", and later studies directly discuss "fu li" as "fu tian li", leaving aside the fu li link, only paying attention to self-denial and destroying others and wanting to save heavenly reason, which is actually a misunderstanding of Cheng Yi's meaning. On the other hand, when Compiling the Commentaries on the Collection, Zhu Xi copied Cheng Yizhi's remarks in its entirety, emphasizing the practice of self-denial and retribution:
Cheng Ziyi: Yan Yuan asked himself about the purpose of revenge, and Zi Yue said: "Don't look at incivility, don't listen to incivility, don't talk about incivility, don't move if you are incivility." "The use of the four bodies is also from the middle and should be outside, and the system is outside, so it is also nurtured." Yan Yuanshi spoke, so he entered the saint. Those who learn from the saints later should obey and not lose. Because of his self-vigilance, his "Visual Proverbs" says: "The heart is empty, and there should be no trace of anything." It is important to do it, and it is regarded as a rule. Hide in front, and move in. Control it from the outside, to settle it inside. Self-denial, over time and sincerity. His "Listening to the Proverbs" said: "Man has the nature of Bingyi." Knowing the temptation materialization, then dying its righteousness. Zhuo Pi is prescient, and his knowledge is fixed. Idle and evil, do not listen to incivility. His "Proverbs of Words" says: "The movement of the human heart is because of words and proclamations." Forbidden to be delusional, Ness is quiet. He is a cardinal, and he is good at it. Glory and disgrace, but it is called. Wounds are easy to be born, and injuries are supported. They are reckless, and they are rebellious and disobedient. Illegal, exhortation! His "Moving Proverbs" said: "Philosophers know a few things, and they are sincere in their thoughts." Volunteers are motivated and keep what they do. Natural is the right thing to do, and it is necessary to be in danger. Make a repetition of thoughts, tremble and sustain yourself. Habit and sex become, and the sages return together. ”[69]
Cheng Yi laid the basic pattern for the development of the relationship between etiquette and reason, etiquette is the order of heavenly principle embodied in the human world, self-denial is the selfishness of victory over oneself, and only by eliminating inner obstacles and partial desires can we realize heavenly reason. At the same time, the ritual is not entirely an external bondage, but a neutral act of dealing with things from the inner nature. Audio-visual speech and action is where self-denial begins. Cheng Yi's "Four Proverbs" embodies the practical and practical work of self-denial and retribution. Emphasizing self-denial is a lasting and uninterrupted work, and it is also a moral code that requires great perseverance and courage to abide by. In the "Four Proverbs", "from the middle to the outside, from the outside, so as to cultivate it", it is precisely to express this kind of internal and external use, reflexive sincerity, habit and sexual cultivation work. Self-denial can only truly attain the state of benevolence if one uses etiquette as a yardstick. Cheng Yi emphasized that "mortals must do their best to do their part, and only when it is etiquette, it is benevolent at the beginning." When Reading Cheng Yi's treatise, Zhu Xi personally noted: "Self-denial and reciprocation are benevolent, and words and self-denial are all attributed to etiquette, and it is Nai Renye." [70] Zhu Xi saw that Cheng Yi not only communicated well the relationship between etiquette, benevolence, and reason, but also provided specific and operable cultivation items for self-denial and retribution, reflecting the fundamental strength of Confucianism. Zhu Xi's criticism of Cheng Menhou's theory of "reason and easy etiquette" is based on their more or less deviation from the essence of Cheng Xue, and Zhu Xi's strong sense of cultural responsibility has made him really achieve the principle of taking advantage of the strengths of others, the fallacy of the customs, and the unity of the Ming dynasty on this issue.
Three. Zhu Zi's etiquette: interpreting rituals with directors and body
Zhu Xi's understanding of etiquette can ultimately be summed up in terms of "the verses of heavenly reason and the rules of personnel etiquette", and these two sentences are from Zhu Zi's commentary in the chapter "The Use of Etiquette and the Preciousness" of the Analects of Learning[71]. The term "verses" is found in the Book of Rites and Notes: "Those who are rites, because of the feelings of people, are also considered to be the people of the people." The Book of Rites and Bows also says: "To dispel the enthusiasm, to mourn to the extreme; there is a reed, and for it is also versed." Kong Yingda interpreted "verse" as "quasi-sectional article"[72], which means "adjustment and decoration". The word "verse" is also found in Mencius Li Lou Shang, Mencius said: "The truth of benevolence, the truth of affection is also; the truth of righteousness, the brother is also." Wisdom of reality, knowledge of both to go is also. The truth of etiquette, the verses of the two are also. The truth of music, the truth of les, the music is born. Zhu Xi interpreted "verses" as "section articles" in the Collected Notes.
In some other commentaries, Zhu Xi mainly tended to define the rites in terms of "verses", "rites, verses also" [73]. In the interpretation of the Zhongyong, "the greatness of relatives, the honor of the virtuous, and the birth of the rites", it is believed that the rites are the verses of the pro-relatives and the honorable sages, and the rites are the embodiment of the benevolence and righteousness of the verses.[74] In the interpretation of "Non-Heavenly Son Does Not Discuss Etiquette", it is believed that "etiquette, the body of pro-alienation and nobility and lowliness is also".[75] When interpreting the Analects of The Analects of Government, "The Tao is virtuous, the Qi is courteous, and the people are exempt and shameless", Zhu Xi believes that "etiquette is also the system of character and etiquette".[76] When interpreting "birth, things are ceremonial; death, burial is ceremonial, sacrifice is ritual", it is considered that "etiquette, that is, the verse of reason". Interprets "Zhuang is righteous, but not polite", saying "etiquette, the verse of righteousness"[78]. In general, Zhu Xi tended to use the "system" and "verses" that contained the heavenly principles to interpret the rituals.
Zeng Zudao once understood "the etiquette, the verses of heavenly reason, and the etiquette of personnel" in this way, saying that "etiquette is reason, but if it is said to be reasonable, it is suspected that if there is no trace of form to speak of; if it is a ceremony, it is visible in the article of etiquette." Personnel affairs such as the five, can be seen in their approximate appropriateness, but to the top of the ceremony to see the details of their laws of prestige. Verse etiquette is a matter of knowing. Zeng Zudao focused on excavating the connotations of etiquette as a text and a matter, and Zhu Xi reminded him to "look at heaven and man more" [79]. This shows that in Zhu Xi's understanding, ritual is an effective means of communicating with heaven and man, and embodies the reality carrier of the unity of heaven and man.
Regarding this sentence, Chen Chun's explanation seems to be the most satisfactory, and he analyzes the connotation of the ceremony with a sequential relationship:
Wen Gong Yue: The ritual of the liturgy, the festival of heavenly reason, and the ritual of personnel. In two sentences, why not? Gai Tianli is only a principle in human affairs and has a heart. Heavenly reason is seen in the middle and is seen in personnel affairs, and personnel are outside and rooted in the middle. Heaven makes sense of its body and personnel use it also. "Yi" means to be instrumental and is seen outside, and there is a sense of the bottom meaning, corresponding to the word "wen". "Then" means the law and the norm, which is a bone, so it is indeed not easy to exist in the middle, corresponding to the word "section". "Wen" followed by "Yi", "Verse" and then "Ze", there must be "Tianli Verse" followed by "Ritual Of Personnel", and the words must do both, which means to be prepared. [80]
First of all, Chen Chun pointed out the relationship between Tianli and personnel, Tianli is only the principle in personnel, Tianli is the center of personnel, Tianli is inside, personnel is outside, Tianli is the body of etiquette, and personnel is used for etiquette. In this way, I understood the ritual from the perspective of the celestial beings and the directors. Chen Chun then pointed out that "yi" and "wen" both have external manifestations, and "rules" and "festivals" jointly determine the difficult criteria for the interior. There is a sequence between the last two sentences, and the "verse of heavenly reason" is the condition of the "ritual of personnel", thus emphasizing the priority of the essence within the ceremony. After Chen Chun's explanation, Zhu Xi's connotation of etiquette seems to have been very complete, but is it in line with Zhu Xi's original intention to use the body to discuss etiquette in terms of successive relationships?
Indeed, in his early years, Zhu Xi used "body" to say etiquette. Later, it was changed to "the verses of heavenly reason, and the rituals of personnel" to discuss ceremonies, but were there any subtle changes during this period? Let's look at another discussion between Zhu Xi and his disciples about this sentence.
Question: "Sir, 'Etiquette is the body.' "The one who is the liturgy, the verse of heavenly reason, the ritual of personnel." 'It seems to be used instead of the body. "GongjiangXi has a general township talk, only to see the segment, he said that it is used, not the body." For example, when it is said that when the ruler is the body, the bottom of the inch is not the body, it is used; for example, the scale, the bottom of the star is the body, and the bottom of the star is not the body, it is used. And if a fan has a handle and a bone, and is pasted with paper, this is the body; if a person shakes it, it is used. "Yang Zhizhi asked the body, that is: The bottom of the combination is the body. [81]
Although Zhu Xi did not directly answer the question of whether the ritual was a body or a body, according to Zhu Xi's understanding of the use of the body, his main purpose is still very clear, that is, the ritual is also used for the body. Etiquette is undoubtedly the "body", "of course, people are united in the ground, it is the body, so benevolence and righteousness are the body." [82] The ceremony uses both sides at the same time, "If the ruler is similar to the scale, and there is a measured star baht, then the body is also used; if it is to weigh things, it is also used." [83] Etiquette is a combination of truth and usefulness, "The body is this truth, and use is his use." [84] In Zhu Xi's view, etiquette is not only the truth that should be so, but also the standard and work that can be weighed and practiced." The liturgy, the verse of the Tao, must be virtuous, and then he will be able to do it" [85]. Ritual is both metaphysical and metaphysical. Zhu Zi once said: "Scholars learn from the lady of things, and the metaphysical ones are also; and the reason for their affairs is also the reason for fixing the heavens, and the metaphysical ones are also." [86] Judging from these discussions, in the early years Zhu Xiduo emphasized the aspect of etiquette as a body, thus leaving a deep impression on scholars. Later, Zhu Xi emphasized that etiquette and physical use, communicating with heaven and man, is an organic combination of metaphysical truth and metaphysical personnel.
Zhu Xi believes that etiquette has both rational and literary attributes. He said: "The gift of cause is the bottom of heaven, and the world is not easy; the gift of profit and loss is the bottom of man, so it can change at any time." [87] The principles contained in the ceremony are the principles of the king as the subject, the father as the son, the husband as the wife, and the benevolence and righteousness, and the wisdom of benevolence, righteousness, and wisdom are all unchanging heavenly principles, which are the basis for the inheritance of the etiquette and cannot be easily changed, and the ritual system is the already trace of the change in profit and loss. Zhu Xi said, "The Three Principles and Five Constants, the general body of etiquette, and the succession of three generations cannot be changed because of this." Its profit and loss, but the article system is not enough, and its already traces are now visible. Then from now on, or from the beginning of time to the king, although the hundredth century is far away, the cause and revolution are not more than this, but the tenth life is already there!" [88] However, judging from the description of the partial positive structure "Tianli Jiewen", Zhu Xi seems to emphasize the attribute of etiquette as a "verse".
Zhu Xi believes that the so-called article is "the view of virtue is outside, and the prestige and words are also." [89] "The manifest of the Tao is called the text, and the Gai lily system is called." [90] Zhu Xi also affirmed that the essence of Chen Chun's "literature" was "a considerable term of literature and science". Zhu Xi attaches great importance to the ritual text, believing that the ritual text that moves and maneuvers is the entity of the ceremony, which is the embodiment of the ceremony. "The five voices and twelve laws cannot be said to be the end of music, and the circling of Judas is not the end of etiquette." If it is not a gentleman, how can you see that the ceremony is there? [92] In the Southern Song Dynasty, where order was in urgent need of reconstruction, Zhu Xi believed that attaching importance to etiquette was also the pursuit of the basis of etiquette. Zhu Xi believed that Confucius answered lin to ask the basis of the ceremony, "Although frugality is only the basis of the ceremony." And its use also, when there is a text, it is not always frugal. [93] As Yan Binggang points out, "Zhu Xi directly challenged Confucius, seemingly at every turn opposite to Confucius. In the time of Confucius, the crisis of Lile was mainly a crisis of formalization, and Lile still existed, and in Zhu Xi's time, Lile was no longer a formal crisis, but few people were proficient in ancient rites, so he asked for the reconstruction of the form of Lile- Yangxun Circumference. [94] When Zhu Xi explained Yan Yuan's remark in the Analects of Zihan, "Bo I take the text, ask me to give the courtesy", Zhu Xi said: "The saints teach people, only these two things. Bowen has a lot of work, and the covenant is just these. This is heavenly reason, such is human desire, and not entering into human desire is heavenly reason. Liturgy, the Celestial Verse. The verse is equally poor, and the text is literary. Equal differences are different, and there must be a text to do it. The article "Township Party" is a place where the saints are moved and circumvented. [95] In general, Zhu Xi attached importance to both the connotation of the ceremony and the form of the ceremony.
Why did Zhu Xi use the relationship of directors to discuss etiquette? It is necessary to explain here in conjunction with the development of theoretical thought. In order to oppose the "special use of the body" in Ershi's philosophy, Cheng Yi specifically pointed out on the basis of inheriting Zhang Zai's doctrine: "The most subtle one, the rational one; the most author, the elephant also." The body uses one source, and the microscopy is seamless. [96] This discussion refers to the fact that the profound principles of the Zhou Yi are contained in an intricate trigram, and that the theories and the images cannot be separated and have the same source. The body that Cheng Yi refers to refers to the principles and roots of things that are hidden and not manifested, and refers to various phenomena. Later, Cheng Yi further expanded this idea, saying: "The most obvious is not as good as things, the most subtle is not as reasonable, and the things are consistent, and the micro is a source." The so-called good scholars of the ancients are only able to understand this. [97] This shows that in Cheng Yi's view, reason is the essence of things, things are the expression of reason, and the two cannot be completely separated, but are unified with each other. Cheng Yi regards reason as a profound and subtle principle within things, regards things as the representation of reason, takes reason as the body, takes things as the use, believes that the body use is unified, and emphasizes the close connection between ontology and reality. Later, Zhu Xi, Chen Chun, and The Ritual of Body Were All Influenced by This Philosophical Thought.
Zhu Xi further developed Cheng Yi's idea of the use of the council as a source. He said: "Those who 'use one source of the body' and look at it from their own perspective are rational for the body and the image for the use, and the image in the reason is the source." Those who are 'microscopic and infinite', looking at themselves as images, are like being obvious and rational as micro, and there is reason in the image, which is infinite. [98] At the same time, Zhu Xi clarified the ideas of "reason in advance" and "reason in matters" and discussed the order of reason and things. That is to say, when all things have not yet arisen, the laws, principles, and laws of things already exist, and reason does not change depending on the existence, appearance or non-existence of things. If we want to explore the truth of eternal existence, we must get it through things. Similarly, Zhu Xi's definition of etiquette was influenced and constrained by this idea. It is undeniable that Zhu Xi's name of "the verses of heavenly reason and the etiquette of personnel" did indeed capture the two sides of the subtlety of etiquette and the manifestation of etiquette, providing a system of etiquette and etiquette that can be followed for the neo-Confucian system of etiquette, which triggered Confucians to attach importance to and discuss the connotation of etiquette.
It is also necessary to discuss here the Qing Confucian criticism of Zhu Xi's use of reason and facts. In the Qing Dynasty, the economic historians represented by Ling Tingkan specially held up the banner of "acting as a courtesy agent" to counterattack the theory of science. They believe that the use of "reason" as a name lacks rationality and is not at all an expression of orthodox Confucian scholarship. Ling Tingkan said: "Neither the Analects nor the University have tasted any rational characters, but because The Shi Clan regarded the director as the legal circle, he aided it to form this new meaning, which is based on the Study of Song Confucianism, and is often called a director. ...... Those who have no reason to do anything unheard of in the scriptures will do their best to help shi shi to establish a banner. ...... Therefore, Confucianism was mistaken for the study of science as a sacred science. [99] Ling intends to accuse Rigaku of borrowing from Buddhism rather than sacred learning. The statement that "Song Confucianism is often governed by directors and called", is actually a satire of Zhu Xi's speech as "the festival of heavenly reason, the etiquette of personnel". Although scholars have long concluded that Cheng Zhu Lixue was deeply influenced by Hua Yanzong [100], what we should see is that it was in the process of borrowing Buddhist ideological systems and categories that the rationalists established the exquisite philosophical system of Neo-Confucianism through reflection on Confucianism, and at the same time on the basis of criticizing Buddhism. Their position remains an unwavering Confucian stance. Therefore, although Qing Confucianism has many criticisms of Zhu Xi, it cannot hide our eyes from truly understanding the history of academic thought.
bibliography
[1] Fund projects: "Zhu Xi LiXue Research" (09BZS034), national social science foundation project "Han song liturgy research" (18AZX010).
[2] Pi Xirui: General Theory of Classics, Vol. III, Zhonghua Bookstore, 1954, p. 25.
[3] Lü Zuqian: Donglai Waiji, Vol. 1, Wenyuange Siku Quanshu Edition, 1150 volumes, Shanghai Ancient Books Publishing House, 1987, p. 368: "Li Ye, Li Ye." There is nothing to be prepared, so the gift is not insufficient from time to time. Zhang Yu: The Collected Works of Answering Lu Jike Nanxuan, vol. XXVI, in The Complete Works of Zhang Yu, Changchun Publishing House, 1999, p. 916: "The so-called ceremonial being, the principle of heaven, is also orderly and insurmountable, so it is called a ritual." ”
[4] Zhuzi Languages, vol. 35, in Zhu Jieren et al., eds., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 1273.
[5] Zhu Wen Gongwen Collection, vol. 40, "Answer to He Shujing", in Zhu Jieren et al., eds., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 1838.
[6] The Collected Works of Zhu Wen, vol. 49, "Answer to Prince He", in Zhu Jieren et al., eds., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 2257.
[7] ZhuZi Languages, vol. 11, in Zhu Jieren et al., eds., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 347.
[8] Zhuzi Languages, vol. 22, in Zhu Jieren et al., eds., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 762.
[9] Ibid., p. 761.
[10] Ibid., p. 759.
[11] Ibid., p. 760.
[12] Notes on the Analects of the Analects, Vol. 1, in Zhu Jieren et al., eds., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 72.
[13] Ruan Yuan's Proofreading: Notes on the Thirteen Classics and The Survey of The Attached School (Part 2), Zhonghua Bookstore, 1980, p. 406.
[14] Zhuzi Language Class, vol. 87, in Zhu Jieren et al., eds., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 2975.
[15] Zhu Zi Language Class, vol. 87, in Zhu Jieren et al., eds., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 2973.
[16] Zhu Zi Language Class, vol. 22, in Zhu Jieren et al., eds., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 759.
[17] Notes on the Analects, Vol. IX, in Zhu Jieren et al., eds., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 225.
[18] Zhu Zi Language Class, vol. 89, in Zhu Jieren et al., eds., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 3007.
[19] Zhu Zi Language Class, vol. 25, in Zhu Jieren et al., eds., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 881.
[20] Zhu Zi Language Class, vol. 25, in Zhu Jieren et al., eds., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 880.
[21] Analects or Questions, vol. XII, in Zhu Jieren et al., eds., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 801.
[22] Cheng Hao and Cheng Yi: The Collection of Two Journeys, Zhonghua Bookstore, 1981, p. 274.
[23] Zhu zi language class, vol. 78, in Zhu Jieren et al., eds., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 2675.
[24] Zhu Zi Language Class, vol. 78, edited by Zhu Jieren et al., Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 2675.
[25] Xun Zi: "Sexual Evil Chapters, Xun Zi Collection", vol. 17, Zhonghua Bookstore, 1988, p. 438.
[26] Ibid., p. 437.
[27] Zhu Zi Language Class, vol. 41, in Zhu Jieren et al., eds., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 1451.
[28] Zhu Wen Gongwen Collection, vol. 58, "Reply to Zhang Renshu", in Zhu Jieren et al., eds., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 2751.
[29] Zhu Zi Yu Class, vol. 41, in Zhu Jieren et al., eds., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 1454.
[30] Ibid., p. 1451.
[31] Ibid., p. 1454.
[32] Ibid., p. 1452.
[33] The Collected Works of Zhu Wen, vol. 77, Kezhai Ji, in Zhu Jieren et al., eds., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 3710.
[34] Zhu Zi Language Class, vol. 41, in Zhu Jieren et al., eds., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 1454.
[35] Ibid., p. 1452.
[36] Zhu Zi Language Class, vol. 41, in Zhu Jieren et al., eds., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 1456.
[37] Ibid., p. 1448.
[38] Notes on the Analects of the Analects, vol. VI, edited by Zhu Jieren et al., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 167.
[39] Zhu Zi Language Class, vol. 41, in Zhu Jieren et al., eds., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 1456.
[40] Zhuzi Language Class, vol. 33, in Zhu Jieren et al., eds., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 1174.
[41] Zhu Zi Yu Class, vol. 41, in Zhu Jieren et al., eds., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 1456.
[42] Zhuzi Language Class, vol. 33, in Zhu Jieren et al., eds., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 1174.
[43] Ruan Yuan, "After the Book of Dongguan Chen's Study of the Lotus Tong discernment", sequel volume III, "Collection of Study And Scripture Room", Zhonghua Bookstore, 1993, p. 1062.
[44] Zhu Wen Gongwen Collection, vol. 43, "Answering Lin Xuanzhi", in Zhu Jieren et al., eds., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 1969.
[45] Zhu Wen Gongwen Collection, vol. 59, "Answering Zhao Zhidao", in Zhu Jieren et al., eds., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 2865.
[46] Zhu Zi Yu Class, vol. 75, edited by Zhu Jieren et al., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 2545.
[47] Zhu Zi Language Class 13, in Zhu Jieren et al., eds., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 3437.
[48] On Meng Jingyi, vol. VI, edited by Zhu Jieren et al., The Complete Book of Zhu Zi, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, pp. 410-412.
[49] Qian Mu: The Case of Zhu Zi's New Study, Bashu Book Society, 1986, p. 600.
[50] Zhu Zi Language Class, vol. 41, in Zhu Jieren et al., eds., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 1456.
[51] On Meng Jingyi, vol. VI, edited by Zhu Jieren et al., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, pp. 412-413.
[52] Analects or Questions, vol. 16, in Zhu Jieren et al., eds., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 801.
[53] On Meng Jingyi, vol. VI, edited by Zhu Jieren et al., The Complete Book of Zhu Zi, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, pp. 413-414.
[54] Analects or Questions, vol. 16, in Zhu Jieren et al., eds., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 801.
[55] On Meng Jingyi, in Zhu Jieren et al., eds., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, pp. 414-415.
[56] Analects or Questions, vol. VIII, in Zhu Jieren et al., eds., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 801.
[57] Zhuzi Languages, vol. 41, in Zhu Jieren et al., eds., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 1475.
[58] On Meng Jingyi, in Zhu Jieren et al., eds., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 415.
[59] Analects or Questions, vol. 16, in Zhu Jieren et al., eds., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 801.
[60] "Zhongyong or Ask (Part 2)", in Zhu Jieren et al., eds., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, pp. 600-601.
[61] Four Books or Questions, vol. XII, in Zhu Jieren et al., eds., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 801.
[62] Zhang Jiucheng, "Because of and Mr. Shi Yue's Discussion on Ren Sui As Ren Sui Ren Shu
[63] Zhu Zi Language Class, vol. 58, edited by Zhu Jieren et al., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 1857.
[64] On Meng Jingyi, in Zhu Jieren et al., eds., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, pp. 415-416.
[65] Analects or Questions, vol. 16, in Zhu Jieren et al., eds., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 801.
[66] Zhu Zi Yu Class, vol. 41, in Zhu Jieren et al., eds., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 1475.
[67] On the Self-Introduction of Meng Jingyi, in Zhu Jieren et al., eds., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 12.
[68] Analects or Questions, vol. XII, in Zhu Jieren et al., eds., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 800.
[69] Notes on the Analects of the Analects, in Zhu Jieren et al., eds., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, pp. 167-168.
[70] On Meng Jingyi, vol. VI, edited by Zhu Jieren et al., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, pp. 411-412.
[71] Notes on the Analects, Vol. 1, edited by Zhu Jieren et al., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 72.
[72] Kong Yingda: The Book of Rites and Justice, vol. IX, Ruan Yuan's Proofreading: Notes on the Thirteen Classics, Supplementary Survey, Zhonghua Bookstore, 1980, p. 1300.
[73] Notes on the Analects, Vol. 1, in Zhu Jieren et al., eds., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 72.
[74] Zhongyong Zhanggu, in Zhu Jieren et al., eds., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 45.
[75] Ibid., p. 54.
[76] Notes on the Analects, Vol. 1, edited by Zhu Jieren et al., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 75.
[77] Ibid., p. 76.
[78] Notes on the Analects, vol. VIII, in Zhu Jieren et al., eds., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 209.
[79] Zhu Wen Gongwen Collection, vol. 60, "Answer to Zeng Xuanzhi", in Zhu Jieren et al., eds., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, pp. 2894-2895.
[80] Chen Chun: On the Beixi Ziyi, Zhonghua Bookstore, 1983, p. 20.
[81] Zhu Zi Language Class, vol. VI, in Zhu Jieren et al., eds., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 239.
[82] Zhu Zi Language Class, vol. 111, in Zhu Jieren et al., eds., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, pp. 3399-3400.
[83] Zhu Zi Language Class, vol. VI, in Zhu Jieren et al., eds., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 102.
[84] Zhu Zi Language Class, Vol. VI, edited by Zhu Jieren et al., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 239.
[85] "Zhongyong or Question", in Zhu Jieren et al., eds., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, pp. 600-601.
[86] Analects or Questions, vol. 14, in Zhu Jieren et al., eds., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 839.
[87] Zhu Zi Language Class, vol. 24, in Zhu Jieren et al., eds., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 865.
[88] Notes on the Analects of the Analects, Vol. 1, edited by Zhu Jieren et al., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 81.
[89] Notes on the Analects, Vol. III, edited by Zhu Jieren et al., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 103.
[90] Notes on the Analects, Vol. 5, edited by Zhu Jieren et al., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 140.
[91] The Collected Works of Zhu Wen, vol. 57, "Reply to Chen Anqing", in Zhu Jieren et al., eds., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 2726.
[92] Zhu zi language class, vol. 35, in Zhu Jieren et al., eds., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 1301.
[93] Zhu Zi Yu Class, vol. 25, in Zhu Jieren et al., eds., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 885.
[94] Yan Binggang, "Yiren to Chengli, or To Set Up a Ceremony to Show Benevolence: Two Ways to See the Development of Confucianism from the Confucian Benevolence", Wenshizhe, No. 3, 2002.
[95] Zhu Zi Language Class, vol. 36, in Zhu Jieren et al., eds., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 1340.
[96] Cheng Hao and Cheng Yi: The Collection of Two Journeys, Zhonghua Bookstore, 1981, p. 582.
[97] Ibid., p. 323.
[98] Zhu Wen Gongwen Collection, vol. 40, "Answer to He Shujing", in Zhu Jieren et al., eds., Zhu Zi Quanshu, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2002, p. 1841.
[99] Ling Tingkan: "TheOry of Likes and Dislikes" (Part 2), School Auditorium Anthology, vol. 16, Zhonghua Bookstore, 1998, p. 142.
[100] Hou Wailu, Qiu Hansheng, zhang Yizhi, History of Song Ming Science, People's Publishing House, 1997, p. 139.
Edit: Lin Zepin
Email: [email protected]