【陳暢】以禮化俗視野中的理學道統世界——以管志道、劉宗周的家禮一包養實踐為例

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Taking the world of science and Taoism in the common vision

—— Taking Guan Zhidao and Liu Zongzhou’s family traditions as an example

Author: Chen Yang

Source: Author Author Author Authorized Confucian Network, Originally published by “Tongjin Major Sciences. Social Science Edition”, Issue 1, 2018.

Time: Confucius was in the 2569th year of the 11th day of the mid-spring of Wuxu

             Jeho March 27, 2018

Keywords: Taoism;

Baohuang Network VIPReading Song and Ming Dynasty’s interpretation as an internal and micro-minded learning of the mind is a common research paradigm in the field of Chinese philosophical history. However, Yu Yingshi’s study on the political civilization of the scholars of the Song Dynasty has pointed out that the emergence of philosophy is closely related to the political management intention of the scholars of the Song Dynasty dedicating to the governance of the three dynasties. [1] In other words, science is still a ideological resource closely related to social politics and civilization shaping. Judging from theorists’ understanding and positioning of Confucianism, there is no doubt that Yu Yingshi’s view is closer to his original appearance. Zhu Zi’s “Preface to the Doctrine of the Mean” states: “Since ancient times, the holy spirit has established the great power, and the Taoist tradition has come from its origin. The reason why it is “willing the middle” is why it is given to Shun; ‘Man’s heart is dangerous, the Taoist heart is subtle, and the essence is unique, and the wisdom is the only one, and the wisdom is the reason why Shun was given to Yu.” [2] Zhu Zi regarded the sixteen-character mental method taught by Yu, Shun, and Yu as the focus of Confucianism’s state of mind.Net, it is obviously a three-generation political and political fantasy that inherited the Confucianism in the past. To be more precise, Zhu Zi’s Taoist sect lays the foundation for the domineering fantasy of the three generations with the principle of distinguishing the mind of Taoism and people’s hearts.

This article will clarify the thinking of calculators on social and political problems in the Song and Ming dynasties, and return to the historical scene of ideological history of science. Specifically, it is based on the example of the family worship of the late Ming Dynasty, Guan Zhidao and Liu Zongzhou, and the family worship practice of Liu Zongzhou, and in the historical perspective of the custom of celebrating customs, to explore the mechanism between the metaphysical construction of theory and the shaping of social and political order.

1. Management of education, customs and the Taoist sect of science

China’s modern tribute civilization was a product of feudal patriarchal laws in the Zhou Dynasty. Since the Qin Dynasty eradicated feudalism and pursued the county system, modern society has always faced the problems of how to benefit and implement Zhou Dynasty. Liu Xian, a modern Sichuan historian, said that “the gift of the people” in this regard. He believed that since the Han Dynasty, “the worldly lords cannot be as happy as possible, and people cannot be as good as possible.” This is important manifestation: “After Han, it was not perfect after the people, and after the Tang Dynasty, it was even more unhealthy and customs. Those who were not perfect in the court were in the country and died in the country. . If you lack prosperity and change of customs, the kingly system is not followed by customs, and customs are not accepted by Confucians. Therefore, even if there is a gift, it is like there is no gift.”[3] Liu Xian believed that “giving comes from feelings, not from heaven, nor from earth”, and “giving one’s own feelings” is said to be an explanation of Confucianism, such as Sima’s responsibilities官网‘s “Travels are based on humanity” (“Historical Records·Travels”), the “Travels are based on common people and teach people”[4], all point out that gifts are essentially the normative (king system). Since the Han Dynasty, the administrative system of modern Chinese authorities has been transformed from feudal to county, and the social structure has also gradually changed from a noble society to a common society; however, the gift only represents a national gift system as a government affairs or a decoration of a noble family career, and has nothing to do with the common people’s career (not friendly to people), and has a disagreement with the common people’s customs (not good at customs changes). Liu Xian actually pointed out that after the Han Dynasty, there was a rupture between the way of Chinese civilization and the tools (i.e., tribute and the civilized career) and the rupture between the governance of education was a unified process. Chen Yinke’s “A Brief Draft of the Sui and Tang Dynasties’ Purifications” uses the “New Tang Books·Lectures” and the views of Shen Yao, a Qing Dynasty man, to describe and analyze the changes in the modern ceremony, which can be used as a testimony to Liu Xian’s viewpoint.

The New Tang Book · Ronglezhi” states: “From the three generations to the top, governance comes from one, and blessings reach the whole country; from the three generations to the bottom, governance comes from two, and blessings are a false name.” [5] The governance comes from one refers to the use of blessings to guide the common people and integrate governance and education.; The two principles of governance refer to the separation of education. The government uses books, sects, military and food as the rule, and educates lightly. Chen Yinke’s case said: “Since Han Dynasty, the gifts recorded by historians are prohibited from being used in the suburban courts, and all matters are subject to the affairs of the officials.” [6] This is what Liu Xianqing said, “is not perfect for people, not prosperous and vulgar,” and has gone to the effectiveness of education and guiding people’s lives. Shen Yao, a native of the Qing Dynasty, said: “The Six Dynasties learned the great mastery of the ceremony, and the scholars and officials before the Tang Dynasty were the main doors. Although it was different from the ancient clan law, BaoqingShanghai is not far from the ancients, and it is written in history that many scholars and officials have given great thoughts. As far as the Ming Dynasty, all scholars and officials have come up with a slogan, and their opinions are absolutely different from those of the ancients. The predecessors are in the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtesy of the courtes , which means preciousness, and the patriarchal law is in harmony with feudalism. In the country of marquis, there is feudalism; in the family of ancestral families, there is patriarchal law.”[7] Chen Yinke’s case said: “The system of tribute is in harmony with feudal level, which is what Zi Dun (Shen Yao) said.”[8] In other words, tribute originated from the feudal (nutritional clan) system. The Chinese society from Han to Tang Dynasty has never been far away, and there are still feudal patriarchal reasons