【皮迷迷】“甜心一包養網隱圣同凡”：《論語義疏》中的孔子抽像

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“His holy and ordinary”: The abstract of Confucius in “The Commentary on the Confucianism” Author: Pi Mimi

Source: Author authorized by Confucianism. Originally published by “Philosophy Research” No. 5, 2020

 

[Abstract] Huang Kan’s “The Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Commentary on the Com On the one hand, as Huang Shu positioned Confucius as a differentiated 平台平台平台’s “sage” has changed, becoming a record of the Master’s “lifetime teaching”. Therefore, Confucius presented an abstraction of the practitioners in “平台” in “平台”. On the other hand, Confucius in the Huangshu also showed another abstraction, that is, the body of a saint who is extraordinary and unsuccessful, and with the help of the “historic and ordinary”, Huangkan combined the two abstractions of Confucius into one. Through this unique abstraction of Confucius, we can see the point of Han’s transformation to Song.

 

【Keywords】 “Speech of the Speak of the Words”; Huang Kan; Confucius’ abstraction; Holy sage and ordinary

 

[Author’s introduction] Pi Mimi, born in 1988, is a doctor of philosophy in Beijing, and is currently a lecturer in the Department of Philosophy in the capital. Important studies on history and modern Chinese philosophy. In recent years, he has published many articles in journals such as “History of Chinese Philosophy”, “Philosophy Trends”, and “Modern Philosophy”.

 

The study of Yishu was once very prosperous in the Six Dynasties, but unfortunately, the classics were dispersed and their original appearance was difficult, as long as the content of the department was retained in the “Five Books of Justice” compiled by the Tang people. During the Qianlong period of the Qing Dynasty, Huang Kan’s “Shuo Yi” was returned to China from japan (Japan). As a completely preserved Six Dynasties, this book has extremely high value in both literature and thinking, and is highly valued by researchers. The previous research on the “Speech of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of Xiu Yan); one is the characteristics of the content of this book’s thinking, such as the mystical and educational thinking included in the “Speech of the Confucianism” (see Dai Junren, Mou Jingyan, Zhang Wenxiu, Xu Kan Li, Gan Xiangwen). These research and discussions are used to clarify the teachings of the Six Dynasties’ meaningsThere are quite the main reference value.

 

In “Shuo Yi Shu”, there is a content that attracts attention, that is, an abstract description of Confucius. Previous researchers mostly regarded these contents as information on the view of saints in the field of mysticism. Undeniable, “Commentary on the Confucianism” is a collection of works annotated by “Commentary on the Confucianism” during the Six Dynasties. The abstraction of Confucius presented by him is indeed full of rich mysterious colors, but if we not only regard it as a work of the Six Dynasties, but put it in a more grand academic historical perspective, that is, the academic development structure from Han to Song Dynasty After evaluation, you will find that while continuing the Han Dynasty, the “Speech of Confucianism” has revealed a line of thought that later changed from Song Dynasty. The unique abstraction of Confucius created by it has the main meaning of our understanding of saints and understanding the color of the Six Dynasties in the transformation of Han and Song dynasties.

 

1. The transformation of Confucius’ composition and the nature of “The Book of Songs”

 

“Han Shu·Article” says: “The Book of Songs” is said: “The Book of Songs, Confucius answered that people and the door of the family were talking about each other and spoken by the Master’s words. That is. At that time, everyone had their own notes. After the Master was familiar with it, the doormen compiled it and compiled it, so they called it “The Book of Songs”. ” (“Han Book·Artist”) This statement represents the common understanding of the “The Book of Songs”, which was also retained and inherited in the “The Book of Songs”. As soon as the preface to the “Shuo Yi Shu”, Huang Kan clearly stated: “The “Shuo” is commonly said to be ‘Shuo Yi’, which is written by Confucius who had been born in the next seventy gates” (Huang Kan, page 1). This is obviously a continuation of the statement in Han Zhi. But later he wrote the following description of the book landscape and writing of “Theory”:

 

The sages came to the world, and there were many things and they were inspired by the feelings, so they were disagreements for the teachings. Some people are lying on the wall, wearing dragons and lying on the hall, or gathering disciples in the south, and tucking their clothes in the school. However, the saint Confucius was in the Zhou Dynasty, and was born in the Song Dynasty and traveled to the country. He returned from Lu Ai in the winter of the 11th year, and wrote the “Pen” to define “Ru” between Zhu Si. There are three thousand disciples, and seventy-two. But although saints are strangers, gods, and those who share the five emotions. Since the five emotions are the same, the dead ends will be the same. Therefore, I feel sad and sad because of the passing of water. I ask the dream of two pillars and send songs to the poor. In the 16th year of Duke Ai, the jade was broken and the back was broken. After the gap was broken, the people in the door were sad that the mountains were destroyed. The beams and trees were destroyed forever. It was different from the past, and they left the slightest voice. , if you say something in a small way, no one will write about the scenery. So the door student, Chen Chengzhang, wrote the old news, and wrote this book, which was completed and recorded. The above was to follow the saint, and the next was to hang down for thousands of years. (Similar to above, pages 1-2)

 

This seemingly fair text includes quite a lot of main information. First, Huang Kan explained the reason why the saint appeared in life and what his burden was. The appearance of a saint was born “in response to the world”, and his mission was “to teach”, which was Huang Tan’s basic understanding of the saints. On this basis, he used the “things” to divide two types of saints, one of which is “debunked the wall and conquered the dragon and the dr