requestId:68499aba323061.10192440.
The First Chapter of “The Doctrine of the Mean”: A New Interpretation of the Discussion of the Substance and Preservation
Author: Zheng Xiaodong (Assistant Research Office of the Advanced Research Institute of Confucianism in Shandong and Philosophy of “Literature, History and Philosophy”)
Source: “Confucius Research Office” 2018 Issue 1
Time: Confucius was in the 2569th year of the 25th century, the 25th and 69th year of the Wuxu period, Yiwei
Jesus August 31, 2018
Content summary:When interpreting the first chapter of “Doctrine of the Mean”, the three classic notes inherited the concept of “famous quotations of religion” to stipulate “nature (nature) of destiny” and correspondingly liked to quote the “gentleman” discussion in “Big Learning” to explain “being cautious of the doctrine of the Mean”, which led to the “inner supervision” concept of “inner supervision” based on the emergence of religion instead of the “discovery of nature-willfulness” concept of the lively “nature discovery-willfulness” concept. Old notes often first focus on the “middle” of “happiness, anger, sorrow, and joy” as “nature”, and based on the motivation to lay the foundation for the “fundamental theory” for Confucian daily use, first stipulate “middle (body)” and then recommend “harmony (use)”, but this “fundamentalinclusive theory-body application” theory is actually an invalid “circulation certificate”. The end of the “original theory error zone” that the old note violated the inherent order of “nature → Tao → teaching” in the first chapter of “Doing the Mean”, and the future of getting out of the error zone is: from the head to emphasize the location of the “development of nature-willfulness” and reinterpret the “middle” of “happiness, anger, sorrow, and joy” to “the main viewing condition of the person’s observation of nature”, that is, the “neutral mind” pulled from the existing “concept-feeling” towards the Chinese Super League.
Keywords: Three schools of thought/Understanding of teaching/willfulness/directional guidance/neutral mind
The Doctrine of the Mean is regarded as one of the most philosophical Confucian classics. The Confucian scholars of the Song Dynasty once communicated with “Yi Ji” and formed a popular “cosmic theory-original theory” system. The commentary on the “Cosmic Discussion-Original Discussion” of the first chapter of “The Doctrine of the Mean” (divided by Zhu Xi’s “The Doctrine of the Mean”) can be traced back to the “Zheng Xuan Notes” in the Han Dynasty and the “Kong Yu Da Shu” in the Tang Dynasty. Intrinsic writers always try to specify the “body” of “body-use” and “recommend it from the body” on this basis. In this way, the Confucian daily usage conforms to the law seems to have found the intrinsic basis. However, it is not difficult to find that the speculators have decided from the beginning what “famous quotes” he chose to define “famous quotes” he chose to define “Intrinsic. In this regard, “defining the intrinsic – recommended by the body” is an unconventional proof, which has no other positive functions except to strengthen the advocate’s established theoretical preferences.
What this article should point out is that this intrinsic ideology that misunderstands the evil path of “circulating proof” and is different from the article in the first chapter of “The Doctrine of the Mean”.
The “Zheng Xuan Notes” and “Kong Yu Da Shu” and Zhu Xi’s “The Chapters and Sentences of the Doctrine of the Mean” in “The Book of the Doctrine of the Mean” are preciously old classics, but when interpreting the first chapter of “The Doctrine of the Mean”, they have entered the above-mentioned inscriptions on the above-mentioned inscriptions. Although contemporary scholars have tried to revise the text of “The Doctrine of the Mean” from the beginning, they have not developed a systematic new explanation that is sufficient to match the old classics. Many years ago, Ni Peiping, a professor who had clearly opposed the “emphasis on metaphysical learning” based on the research and translation tasks of An Lezhe and Hao Dawei, advocated “understanding the Doctrine of the Mean” from a skilled perspective, which is sincerely known as opening a new perspective of interpretation. However, Ni’s writings “natural direction”, “referring to the self in the inner sense”, “human hearts are naturally in the natural direction”, “natural joy, anger, sorrow and joy of the people The concepts of “unset tranquility” still have traces of intrinsic thinking to a certain level. In addition, the term “just use to see the body” given by Teacher Chen Ming in recent years also has a certain positive function in restraining the “usage-circular evidence” error area of ”defining the body – applying it by the body”, but unfortunately, it has not made more refined concept settings and text interpretation ③.
Recalling the article and the meaning of the key words of the first chapter of “The Doctrine of the Mean”, specifically reminding and correcting the intrinsic theory in the old notes, and developing a new preservation and theory that thoroughly eliminates the intrinsic theory.
1. “Lety” or “Teaching”
The first chapter of “The Doctrine of the Mean” is divided into three paragraphs. This section will analyze its first paragraph (three sentences in the opening chapter):
The nature of destiny, the way of willfulness, and the teaching of practicing Taoism. (“Notes on the righteousness of the Doctrine of the Mean: The 31st of the Doctrine of the Mean”)
The two of the three sentences have the word “nature”, which shows that this is a Keywords. Regarding Zhu Xi’s statement that “characters follow the nature of their nature…all have their own ways to go” (“Four Books and Sentences Collection: The Doctrine of the Mean”), Wang Chuanshan believed that the “nature” and “Tao” mentioned in “Doctrine of the Mean” are only suitable for people. In this regard, the three sentences of “Doctrine of the Mean” are intended to discuss the preservation of people. Based on the preservation of the person concerned, they understand the nature of things, rather than comparing the nature of people and things. , it seems to be more in line with the meaning of “retrospective oneself” later in the “Doing the Mean”.
We will first analyze the sentence “the way of willfulness” in the center. “Zheng Notes” briefly describe it as “the way of following nature and following nature”, and “Kong Shu” adds some oil and some vinegar:
Sutra, it is the name of “the way of following nature and being able to follow nature and be in line. Tao is the name of “the way of following nature and feeling”If you do it, you will not let it go against you. This is called Tao. Being grateful for benevolence and benevolence, and being able to carry out the meaning and practice the meaning. It does not break the normal state, and is in line with the truth and makes it clear, which is called “the way of willfulness.” (“Traveling Righteousness·Doing the Mean 31”)
“Add to graft the leaves” refers to a supplementary explanation of “feeling benevolence and benevolence, and feeling the root of the behavior”, “not losing its normality”, and “complying with the truth”. In the relatively continuous Confucian academic tradition, “their constant”, “the truth”, and especially “benevolence” and “meaning” have their own specific connotations. The common saying that defines these connotations is based on the model of “teaching” in the meaning of “teaching-learning” that we understand, and therefore we call it “famous quotations of teaching”. In this regard, the supplementary explanation made in “Kong Shu” is based on “using teaching to determine the Tao”, that is, defining “the way of willfulness” based on “famous teachings”.
However, according to the sentence “willfulness refers to Tao”, “willfulness” or “nature” is the definition of “Tao”. “The teaching of practicing Taoism” is located after “The teaching of willfulness”. In theory, “teaching” should accept the definition of “nature” and “Tao”, rather than the opposite. “Kong Shu” completely defeats this order. In fact, the “Kong Shu” not only “using teachings determine the way”, but also &
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