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Confucian Yixue inheritance, innovation and reconstruction and its real meaning—taking “Yixue” as the perspective
Author: Lin Zhongjun (between Shandong Yixue and Chinese Modern Philosophy Research)
Source: “Humanities and Miscellaneous Issue 5, 2022
Abstract: “Yi Ji” proposes two Yixue interpretation methods, namely “image plays with words” and “establishing the image and meaning”, and based on these two different interpretations, the interpretation forms of Hanyi and Song Yi were developed, and the inheritance and innovation of Yixue were realized. “Yi Ji” uses the fact that the sage “image-making instrument” to prove the relationship between inheritance and innovation, and implements this “image-making instrument” idea into Yi Xue. The Confucian Yi Xue in Ming Dynasty was formed by adhering to the tradition of Yi Xue and through creative interpretation. That is, it adheres to the tradition of divination and Yi studies of witches and history, uses virtue as the purpose of Yi studies, and uses the theories of the two schools of Confucianism and Taoism, and uses creative interpretations to realize the transformation of Yi language, and completes the reconstruction of the Yi system from divination to virtue, from symbols to logic, and from heaven to human nature. The construction of the new Yixue system in “Yiqie” has a major meaning for tomorrow’s Yixue research and discussion. Tomorrow, Yixue Research and Discussion will be developed from Yixue Classics, and with the help of traditional interdefinition and interpretation of digital teaching, we will understand Yixue Classics and existing research results from the head, and use the inherent meaning of viewing and realizing Yixue Text as the direction. Then, on this basis, the Taoist and instrumental relationship is used as the development point, and the contemporary philosophical thinking methods, the results of academic civilization and scientific knowledge are used to promote the deep integration of traditional philosophical learning and modern knowledge, and reconstruct the new philosophical civilization system that is closely related to human life and life.
1. Two easy-to-learn methods
Modern Chinese studies are divided into Han and Song dynasties. The former is longer in writing and is based on the meaning of classical texts, which is the “I am noted by the Six Bibles” as mentioned by the Jiujing of the Road; the latter emphasizes the development of meaning and uses text interpretation to focus on expressing the profound meaning that the interpreter personally understands, that is, the “Six Bibles” as the Shu family calls it. The two schools of learning each have their own sources of purity, and they attack each other, but after several twists and turns, they are unrestrained. By the Qing Dynasty, scholars reconsidered the discussion on these two research methods, which was the “Clash between Han and Song dynasties”. As far as Yixue is concerned, it is a conflict between the Episode and the Idiom school. As the main component of academic classics, the ancient symbol system of symbols, numbers, reticulum and reason in the “Book of Changes” coexist, that is, the symbol system of symbols originating from divination and the hexagram and line reticulum text system based on the numbers are developed and integrated into one. Therefore, the current version of “Yi Ji” includes two ways of studying Yi and studying: one is “image-based reconciliation” and “image-based reconciliation”. This is to settle in the text and will be seen asThe most basic text is that there is no text. The structure of text first comes with images and then there is textual remarks. The number of images of textual remarks, so the interpretation of text must be based on image. First, “the view is changed to the yin and yang and set the hexagram” and “the image and the meaning are as good as the meaning”. This means that the image of the text of Yi is formed by the sage’s meaning of yin and yang, that is, the meaning is preceded by the image, and the image is based on the meaning, and the meaning is sent to the meaning. Therefore, the interpretation of Yi text reader uses Mingxiang to express the meaning of sages, and reflects Confucius’ Confucian Yi theory of “silent and conscience, Mingzi, and conscientious.” Later generations of Yi were based on two different interpretations of the situations, and developed the interpretation form of Han Yi and Song Yi. Han Yi, represented by Zheng Xuan, Xun Shuang and Yu Fan, adhered to the principle of “elementary numbers”, and discussed the meanings and instigated the basis of the symbols behind the repetition of the “Yi” one by one, using this as the basic goal of interpreting the “Yi”; Song Yi, represented by Cheng Xi and Yang Jian, was willing to recognize the “elementary principles”. The focus of his interpretation of the “Yi” lies in the development of the principles of life through the relocation of the hexagram and the line of the hexagram and the way of the sage.
The reason why the two methods and thoughts of “Yi Ji” are useful in the interpretation of Yi Xue is that it is the earliest and most systematic work of Confucianism to explain the ancient novels of the “Zhou Yi”, and its creation is closer to the “Zhou Yi” and its creation. [1] The author deeply understands the historical environment and verbal system in the ancient novels of the “Zhou Yi”, so many of its explanations are closer to the ancient classics of the “Zhou Yi”. If the text of Yi is placed in divination and the language that was popular at that time was translated into the text, and the ancient Yi is difficult to understand was reduced to the common words. This interpretation of the original meaning was different from Confucius’ view of “describing but not writing, believing but loving the ancients”. Later Confucians proposed that “the difference between the sage and the four sages and the one-kyu” was a combination of the interpretation of this reversal. [2] However, Confucius, who liked the Book of Changes lately, was in a very different language from the Book of Changes. He used the knowledge of civilization at that time and the existing Confucian “virtue” as his “preview” or “preview” to understand the classics of ancient sages and kings that were passed down, and in the process of reductive selection, cleaning and interpretation, he formed a new Yi thought closely related to Confucianism through the integration of the domain. It is absolutely not an accident. Therefore, “describe but not write, believe but love the ancients” reflects Confucius’s willingness to respect and inherit the classics left by the ancestors, including the Book of Changes, and is also Confucius’s own statement. This is not to say that Confucius’s Yixue study will always stay in respecting and inheriting the classics of Yixue, and will not think about and create. The Yixue interpretation of Yixue under the arrangement of “establishing the image and making the intention” just proves the innovative nature and value of the Confucian Yixue.
From the modern philosophy, Han Yi, which was differentiated from “Yi Ji”, explains “Yi Ji” in an Yi Ji method that reflects the “Yi Ji” in a way that is both analogy and sympathetic, similar to the “single-type symposium” in the East. [3] Similarly, the original “Yi Ji” extendsSong Yi interpreted the “Yi” in a rational way, especially the interpretation of the “Yi” in mind is similar to the “exploratory-type essay” in the East. [3] The former regards textual meaning as unique and unchangeable. The purpose of interpretation is to objectively reconstruct and recreate the meaning of the creator, and better understand the text and get closer to the meaning of the text. The latter believes that the goal of Yixue and academic research is not to simply reconstruct and reconstruct the text’s author’s meaning and truly reproduce the text’s meaning, but to explore the meaning of the saints and the natural way of the six senses in the text through the interpretation of the text, to build a theoretical system with the meaning of the times, which is practical and sage, and to the outside king. Through this creative interpretation, new meanings are given to the text, and from the interpretation of the text’s text’s meaning to the philosophical level with the focus of theory. In fact, the development of Easy Learning and Internal Learning is a process of constantly interpreting and constantly innovating Easy Learning texts. Any kind of Yixue thinking in history was formed and developed to cater to the needs of the times, reflecting that Yixue’s unique understanding of Yixue’s struggle. This unique understanding of the justice and value of interest disputes lies in providing new ways, new thinking and new perspectives for the development of ease science, giving fair solutions to various problems that arise in society at that time, and providing theoretical guidance to solve these problems directly or indirectly.
2. The historical seal and theoretical reconstruction of Yixue inheritance and innovation
“Yixue” provides two types of Yixue interp TC:
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