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The Nature of “The Speak of the Song”
——Article of a method of reading “The Speak of the Song”
Author: Chen Bisheng (Authorized by the National Academy of Chinese Nationalities)
Source: Author: Confucian Network Authorized by the author, published by the Confucian Network, Originally published in “Humanities and Circles” 2018 Issue 1
Time: Confucius was in the 2568th year of the Dingyou month on the 2nd day of Wuchen
Jesus February 5, 2018
Summary of the essay: “The Book of Songs” is a record of the words and deeds of Confucius and his children. The chapter “Is the Master the Lord a king” expresses Confucius’ understanding of the country’s views on Kuaishou and Gongsun and his son at that time, that is, Confucius believed that both father and son were incorrect. In “Year”, Confucius used this matter to understand the meaning of “not following the father’s orders to rebel against the king’s orders, but following the prince’s orders to rebel against the father’s orders”, and the emperor was right and Kuaishou was wrong. The difference between “Theory” and “Year” shows the difference in position between Confucius’ judgment of real problems and his exploration of legislative principles, and “Theory” is exactly the manifestation of Confucius’ real life. At the same time, by comparing Confucius in “Theory” with “History”, we can see that “Theory” is a book that records a specific group of people and only points to a specific group of people. This specific group is the first generation of teachers. Therefore, in the world of “Theory”, the most focused problem is education, and education for teachers. In “Theory”, all words and actions about Confucius are Confucius’s words and practices.
Preparation price pttKeywords: Mission Age Confucius Teacher
Overviews, “The Book of Thoughts” are a piecemeal book composed of many “points”. There are twenty chapters of “The Book of Music”, each chapter from ten chapters, and each chapter has a number of words from hundreds of words. The topics they touch and talk about include many images, but the chapters are independent, mostly without specific situations, and even the words of “The Book of Music” are said that “There are many words without any handles.” Whether “Theory” can be “no handle” is not a problem with “Theory” itself, but a problem with how to read. Since ancient times, those who annotate “Speech” have tried their best to provide a complete outlook on the thought “points” formed by these verses, so that these “points” have a coordinated “face” as outlook, thus presenting the systematic nature of “points”. For example, Zheng Xuan’s “Speech Notes” puts Kongmen dialogues in “Zhou Rong”Among the scenes of this, Zhu Xi’s “Sections of the Confucianism” reduced Kongmen’s dialogues and activities into experience of the mind and nature education, while Liu Fengyu, Song Xiangfeng, Dai Kan of the Qing Dynasty even emphasized the “Sections” in the world of modern literary learning for interpretation.
These annotations all face a cooperative problem, that is, the relationship between “Theory” and the Five Bibles. Moreover, in these comments, the coordination between “Theory” and the Five Dynasties is emphasized. However, if you understand “Theory” in the Five Dynasties, you can also understand the methods in other ways.
1. In “The Master is the Lord” in “Theory”, there is a famous dialogue in “Theory·Shuer”, Ran You said, “Is the Master a Lord?” Zi Zheng said, “Now, I will ask him.” He went in and said, “Who are Boyi and Shuqi?” He said, “Is it a venerable person in ancient times?” He said, “Is it a grudge?” He said, “Why do you complain?” After the play was broadcast, Wan Yurou burst into tears without expectation, and made a snatch, saying, “The Master is not doing it.”
When Confucius lived in the country, the king and his son fought against each other, and the Duke and the Kuai Hon confronted each other and had their own reasons. For Kuai Po, he was the eldest son of the Spirit, and he was expelled from the palace. After the death of the Spirit, he could return to the country and resign. Moreover, it was his son, Sun Hu. For the Lord, when his grandfather, Duke Ling died, his father, Kuai Tung, was out of his life, and his throne was directly inherited from the kingdom of both grandfather and Duke Ling. His father, Kuai Tung, was not only expelled and surrendered to the kingdom of Wu, but instead entered the kingdom of Wu. Therefore, it is also true that the Lord of Wu rejected his father. Among this kind of dispute between father and son, monarch and minister, on Kuaishou, the side of Kuaishou is not a minister to attack the monarch, but a father to attack the monarch. On the side of the king, it is not about rejecting the father with his son, but about resisting the minister with his king. Father and son fight against the country, becoming a human race – a political tragedy.
Confucius and his students were right in front of the historical events in this specific time and space. What Ran You and Zizheng needed was Confucius’ decision: for, or not.
As a senior student in Kongmen’s speech, Zi Zheng did not directly ask Confucius questions, but instead circled a circle and asked: “Who are Boyi and Shuqi?” The reason for this roundabout question was Zhu Xi’s “Collected Notes on the Commentary” that said: “It is not a big deal for people to live in a country.”Husband, will you be afraid of your lord? Therefore, Zi Zheng did not reject the king, but asked about the barbarians and tyranny. “[1] Zhu Zi came out from the father and son Tianlun, and decided that Confucius would be “not his king” and Zi Zheng would “discard the king”, so he made a bet like this. But if Confucius and Zi Zheng were so determined, Ran You would not be confused about “Was the Master the King”? Zi Zheng did not have the question of “Who is Bo Yi or Shu Qi?” As a guest minister, Confucius could choose whether he could help the Lord, and why Zi Zheng chose the matter of Yi and Qi To ask the introduction, instead of asking directly “Is the Master a king?”, the main reason is that Zi Zheng does not just want to understand whether Confucius can help the Lord a king in the current situation of the country, and also wants to understand the Master’s understanding of the country’s situation, and what is the reason for help and not helping.
So, Zi Zheng wrote an example of the modern country: “Who are Boyi and Shuqi? “Based on the existing literature, the important matter of Yi is published in “Historical Records: Boyi and Shuqi”: “Boyi and Shuqi are the two sons of Guzhujun. When his father wanted to establish Shuqi, he died, Shuqi brought Boyi. Boyi said: “The father’s order is his order. ’Then fled. Shu Qi also ran away without any worries. The people establish this middle school. ”[2] The brothers Boyi and Shuqi brought the country, and King Wu blew the country, so he was obsessed with the Shouyang Mountain, and did not eat Zhou grain, and finally died. In “The Book of Songs”, Confucius talked about Yi Qi again, and Gongye Chang wrote to Confucius: “Boyi and Shuqi do not think about old evil, and resentment is a use of glory. “The Ji Family” says: “Boyi and Shuqi are under the head of the sun, and they are now called it. “In addition, Confucius said in “Weizi”: “If you do not surrender your ambition, you will not humiliate your body, Boyi, Shuqi and others. “From Confucius’ attitude towards the barbarians in “The Book of Songs”, we can see that barbarians are ancient scholars who Confucius often calls them. And Confucius clearly understood that Zi Zheng’s problem was related to the country’s national affairs, so he replied: “The ancients were the barbarians. “This reply has already implicated the basic judgment on the dispute between father and son in China. Zi Zheng continued to ask: “Are you complaining?” “If the poem about collecting Wei and Qie’s death collected by Sima in “Historical Records” is true, then Zi Zheng’s pursuit will be more clear. His poem said: “Climb the western mountain and pick the Weier.” It is violent and violent, but I don’t know what’s wrong. The gods and agriculture, Yu, and Xia suddenly became unlucky, and I am so comfortable? Alas, my life is declining! ”[3] His sorrowful poems caused the Grand Historian to ask such a question: “From this perspective, is it not evil to blame him? ”[4] However, Confucius’ reply to Zi Zheng was: “Why complain if you seek benevolence and get benevolence? “The country has not received any blessings, but they seek benevolence and gain benevolence, and have been passed on to future generations, so there is nothing to be “resentful
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