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The historical consciousness of scholars at the end of Han
——A discussion between He Xiu and Zheng Xuan
Author: Gao Ruijie (Shanghai Teacher Fan Dao Philosophy Department)
Source: Author Authorized by Confucianism Network
Original from “Public Confucianism”, edited by Tang Civilization, 2019 edition of Shanghai National Library Book Society, has a lexicon.
Time: Confucius was in the 2570 year of the year, Bingshen year of November 30, Jihai
Jesus December 25, 2019
Abstract:He Xiu III said that “different inside and outside” and literary theory are all included in this. Through the example of the book, the progress of domineering and preparatory progress is presented. The focus is on the “reform” of the new king, and his statement has both progress and ancient meanings. At the same time, the “Year” system is based on Confucius’ ways, which is beyond the political and religious system of the previous kings, and is more complete and universal, so from the previous law to the “Year” system, there is indeed a trend of progress. Zheng Xuan’s historical view takes gifts as New Zealand, presenting the rising trend of gradually increasing the beauty of the country. “Zhou Rong” inherits the way of the Five Emperors and Three Kings, and does not benefit from the reality of peace, and is sufficient to gain the title of the Later King; and takes “Zhou Rong” as the focus, rebuilding the system of the Holy King as the goal, and aims to present the civilization system with a concrete method. Because of the differences in understanding the fantasy governance, there is a difference in the final stage of the Holy King Relationship; and He Xiu’s three generations have a value-oriented approach, and the concrete path of the Zheng Xuan Sheng King Relationship has a historical approach. However, both of their historical views express their ambitions and their deeds can also be seen.
Keywords: He Xiu; Zheng Xuan; Three Worlds’ Saints; Holy King’s Relationship; Advance
In the era of learning, the teachers’ natural trust, the ways conveyed by saints and the meanings inherited by classics can all be traced back to the way of heaven. Therefore, the classic recommendations made by major Confucian scholars are all inseparable from the deep understanding of their historical ideas. He Xiu and Zheng Xuan were the palace soldiers of the late Han Dynasty. The classics and sage sect leaders had their own differences, and the corresponding historical ideas were also worthy of careful review.
1. Reform and the Three Worlds Talk
The academic world and He Xiu’s historical view often advance from the “Three Worlds Talk”. He Xiu III said that based on the differences between the three-class examples mentioned in “Gongyang Biography”, [①] and Dong Zhongshu pointed out, [②] finally formed a set of strict historical and philosophical systems; its major theoretical structure can be included in this, which is the theory that the “three subjects and nine principles” even the entire academic system is the most focused theory. [③] In the explanation and positioning of this theory, the learner may emphasize the color of its evolutionary theory, and believe that it is the most “progressive” historical philosophy in modern Chinese thinking [④]; or consider its revival and the third generation said that it actually takes evolution as its goal and revival as its skill, and finally realizes the fantasy structure of “heriting the world” [⑤]; or believe that it combines historical sensibility, natural sensibility and moral sensibility, which is the history of the theory<a href<a href平台Philosophy[⑥]; or emphasize the “advancement” meaning of historical view, but only the description of the internal description of “Year” does not fail to expand into historical philosophy[⑦]; Some people believe that the third generation said that it has an evolutionary theory color, but actually emphasizes the process of domineering by “justice” and “being correct”; some people think that the third generation said that it has not actually experienced historical evolution, but emphasizes the process of gradual expansion of domineering education, which is not historical philosophy, but political philosophy. [⑨] All these comments are often invented, but everyone has different opinions and needs to be corrected.
In fact, He Xiu III said that it was indeed not the same as the modern “historical evolution theory”. His statement originated from the differences in internal and external cases of “Year”, and was also based on the promotion of the Confucian relationship between ethical and interrogative relationships, which led to the meaning of “advancement” in the three generations. This is presented by the saint’s calligraphy method, which is not a real factual statement, but a proper process of domineering and transformation. However, in the internal system of “Age”, there is also a meaning of “advance” that can actually reflect the time. It should be noted that Confucius’ “Year” is the method of “reform” and is the focus of the three generations of speech. Under this condition, domineering reality needs to combine “returning the ancient times” with “advancement” meaning, which not only has the love for the political and religious affairs of the previous sage kings, but also has the recognition of “reforming the new king”, which can be rich.
First, He Xiu used the standard of being close to others to be close to others and to divide the age into three generations, and used the principle of ethical character as the principle of ethical character as the principle of ethical evolution of three generations, and thus, from close to oneself and to others, and also included the purpose of “different from inside and outside” in this way. Through the examples of writing and law, one of the domineering tyranny is realized. In the first year of “Year” in the winter, Lang Yi died. “Gongyang”: What you see is the difference, what you say is the difference, what you say is the difference.
He Xiu explained: What you see is about Zhao, Ding, and Ai, the affairs of Ji and his father; what you say is about Wen, Xuan, Cheng, and Xiang, the affairs of Wang and his father; what you say is about Hu, Huan, Zhuang, Jing, and Xi, the affairs of Gaozu and Great-grandfather. Those who are dissident have thick and thin grace and profound meanings. When they are in a state of decline, they will be in accordance with the law of governing people and governing the law. …In the world I have heard of, the treatment started in the decline and was dedicated to the turmoil. Therefore, in the country and outside, we should first look at the summer, and then go outside. The record is rough and small, and the book is small and small, and there are big doctors in the country, and there are people who are small and small, and there are people who are not allowed to write. This is why they are not allowed to write when they are away from home. In the world I have heard of, I have seen the peace and prosperity, and I have passed through the summer and the outside world. I have a large servant in the small country. In the 11th year of Xuan, “In the autumn, the Hou of the Han Dynasty met with Di Yu’s letter”, and in the 23rd year of Xiang, “I came to run away”. In the world I saw, I had great governance and great ranks, and the barbarians had advanced to the title. The whole country was almost the same, with a deep and detailed focus. Therefore, I admired benevolence and righteousness and had two names. What are the dangers of Wei Mandu and Zhongsun? Therefore, for three generations, the honor is for the three years of parents, the grandparent period, and the great-grandparent parents are in decline for three months. The establishment of love begins. Therefore, the “Year” is a memorial record and the ancestors are governed by the top.
He Xiushou’s pioneer teacher Dong Zhongshu, and divided the “Year” into three generations: the three ministers of Zhaoding Ai are the ones they see and the writing is completedXiang Sigong used the world he heard and the world he heard. [⑩] This is the original point of writing (that is, Confucius) to subdue the gift of the gradual decline from near to far away. [11] The difference between the twelve men of “Year” is far from close to his own misfortune to three generations, and through the detailed book rules, praise and subtle differences, the “advance” process of domineering from deep to detailed preparations, and the road of thinking is extremely secret. “Stand up love begins with the beginning”, from near to far, from inside to outside, and gradually leads to different differences. “Travels: Doctrine of the Mean” says: “The killing of the Lord, respecting the rank of the Buddha, is born of the rank of the Buddha. “The difference in the Ming Dynasty is all due to the nature and temperament. The Confucian consecration and gift-making design especially combines time and space dimensions, which greatly promotes the principles of human ethics. [12] He Xiu used this as the principle of the three generations to gain ethics and rationality, not only to make his speech gain ethics and rationality, but to transform the prom