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Dong Zhongshu and China’s “cultural”
——Wang Chong “Confucius’s writings are in BaohaowangZhongshu” remarks
Author: Yang Chaoming
Source: “Hengshui Academy News” No. 5, 2019
Time: Confucius was in the 2570 year of the year, the 21st of the Jihai month, Jiwei
Confucius praised the Zhou Dynasty civilization represented by King Wen of Zhou as the focus, preserved the fate of the Zhou Dynasty civilization, cleaned up the classical texts of the Zhou Dynasty, and systematically developed the Zhou Dynasty’s tribute civilization and used this to teach the door to live, and built the Confucian ideological civilization system. As for Dong Zhongshu, it was suitable for the new historical environment of the Han Dynasty, and truly implemented Confucianism in political and social practices through the construction of the system and the construction of focus value, thus shaping the face of Chinese political civilization in the imperial era. Wang Chong’s statement “King Wen-Confucius-Dong Zi” further explained Dong Zhongshu’s main position in the history of Chinese civilization.
Keywords: Dong Zhongshu; Wang Chong; Wen; Chinese civilization
In the future when Dong Zhongshu’s discussion with Confucianism became more and more profound, from the perspective of Chinese civilization to the historical position of Dong Zhongshu, he thought that href=”https://twsweetdating99.org/”>Baocai.com Experience The words in “The Book of Thoughts by Wang Chong from Donghan: Chaoqi” are worth noting: “The article of King Wen is in Confucius, and Confucius is in Zhongshu.” This statement has rich meanings and is worth chewing. This evaluation, from the source of Confucius’s thoughts, touched the past when people paid attention to King Wen of Zhou, which inspired us to double our broad vision and accurately grasp Dong Zhongshu’s historical position.
1. Dong Zhongshu in Wang Chong’s mind
Wang Chong (27-97 years) was born 130 years after Dong Zhongshu (179-104 BC), and his “Saint Heng” was written by him with his spirit of life. By Wang Chong, the Han Dynasty’s academic civilization had developed over 200 years and had many outstanding scholars and thinkers. Wang Chong was well-versed in a hundred schools of thought, and was able to express his own views and criticize the present. In “Yuheng”, Wang Chong “speaks light words and establishes a true peace”, and evaluates the academic thoughts and thinking statements of the past and the times, “adjust the holy way, analyzes the principles in the knowledge of materials”, determines their length and weakness, and attacks the delusion.
Wang Chong’s evaluation of historical figures and eventsIncisively, he is closely related to his own growth and experience. He said that when he was a child, he would read books there, and later return to his hometown to teach books. Wang Chong is good at thinking and keeps his death from the chapters. He was good at discussing and believed that the study of customs often lost its Confucian nature. He once closed his door to think about it, thanked all the common people and festivals, and studied the writing of the 官网. Therefore, the author of “Yuheng” explains the differences between all things and corrects many confusions at that time.
In Wang Chong’s account of the pure source of his family, he can see the upright and unique way in his thinking. In “The Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Of course, Wang Chong’s original intention was to highlight his birth value and to explain that “the ancestors do not have the foundation of Shuyi”, and the success depends on himself. But it also confirmed Wang Chong’s “scathing and delusional” and realistic and polite life belief. In that period when filial piety was particularly advocated, his approach would be difficult to understand. For example, Liu Zhi of the Tang Dynasty thought that differences were frequent and said that he “worrying about his grandfather’s evil is difficult to call him filial piety.” Let’s see tomorrow that Wang Chong is not ignorant of his ancestors, but he is shaking his “family scandal”, which shows Wang Chong’s realistic, pertinent and trustworthy evaluation of his future generations.
Wang Chong praised many famous Han Dynasty artists including Dong Zhongshu, Sima Fuzhuo, Yang Xiong and others. For example, Wang Chong especially praised and praised Huan Shin (about 40-32 BC, whose courtesy name was Junshan). He compared Huan Shin Shin Shin Shin with Dong Zhongshu and said: “Zhongshu’s writing is accessible, but Junshan’s arguments are difficult to follow.” (“Yuheng·Case Book”) He also called Confucius “King Su” and Huan Shin Shin Shin Shin Shin Shin Shin”. Just as Confucius never became king, Huan Yu has never been prime minister, but Wang Chong believed that Huan Yu could match Confucius and compared Huan Yu’s “New Commentary” with Confucius’ “Year”. In Wang Chong’s view, Huan Yusheng judged the world and discussed it in a difficult way, and no one could surpass him. Like Huan Zhisheng, Wang Chong opposed false statements such as theology, so his “Yuheng” “resolved worldly doubts and distinguished the principles of long and shortcoming” (Yuheng·心王) .
Wang Chong opposed the false aphorism, so he called Dong Zhongshu the implementer of “Confucius’s writings”. At that time, the learning of chapters and sentences was very prosperous, and he opposed the Confucian scholars who only knew how to believe in the preacher. Many Confucian scholars are bound by family traditions, and their teachers and disciples are not afraid to change, so their knowledge is infinite. Wang Chong believed that since “all the works of the Six Books have their own consequences”, he said that “the book is also the foundation, and the course is also the end. If something happens in the end, the original is the quality of Tao” (“Suheng·Explanation of the Book”). Since this is the case, each of them has its own strengths. Wang Chong believed that “those who first became chapters and sentences are not people who are familiar with each other” (“Yuheng·Book Interpretation”), so he said: “Those who know that the leaking houses are under the sky, those who know that the political fall are in the grass, and those who know that the mistakes are in the clues.” Wang Chong was also very familiar with the clues, and he summed up in the abstract: “Those who touch the water see the cage, those who are deep are observing the fish, and those who are particularly deep are observing the dragon.” (“Yuheng·Baitong”)
In Wang Chong’s vision, Dong Zhongshu is a “Dong Religion” who is a philosophical scholar. Wang Chong divided Confucian scholars into four categories: “Confucian scholar”, “comprehensive people”, “literati” and “dong Confucian scholars”: “Those who can speak a story are Confucian scholars, those who can understand ancient and modern times are communicative people, those who can compile the above books are literati, and those who can think carefully about the links of literature are literati.” He also said: “Confucian scholars are superior to ordinary people, and those who are superior to Confucian scholars, while those who are superior to others are superior to those who are superior to others, and those who are superior to those who are superior to those who are superior to those who are superior to those who are superior to those who are superior to those who are superior to those who are superior to those who are superior to those who are superior to those who are superior to those who are superior to those who are superior to those who are superior to those who are superior to those who are not skilled in the Confucian scholars.” (“Suheng Chaoqi”) Confucian scholars live in Confucian scholars, govern the teachings of sages, and learn the ways of sages, and naturally overcome ordinary people who are not skilled. But Confucian scholars only keep a single story, do not know the worldR
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