requestId:68499ac310e2e3.87369565.
Several new interpretations of “Theory”
Author: Cui Haidong
Source: Author Authorized by Confucian Network Published
Original from “Theory World”, Issue 11, 2010
Time: Confucius was in the 2570 year of Ji Hai on the 17th April of the Ji Hai
Baobao.com � In the chapter “The Legend of the Purposes” chapter of “The Legend of the Purposes” in “The Purposes the Purposes”, the old note of the word “Purposes” is mostly interpreted as law, while the pencil refers to force and violence. The “virtue” in the chapter “For politics and virtue” mostly explains the virtue of the monarch, the pendant interprets it as the virtue of the common people, the old annotation of “the descendants, the common people”, and the pendant interprets it as “the punishment and punishment of the monarch”. In the chapter “Li Ren” chapter “Resolute people to punish punishment”, the old note of the word “教” is mostly interpreted as “French style”, and the pendant interprets it as “model”. In the chapter “公司” “公司” is mostly interpreted as “公司”, and the author interprets as a motor.
Keywords: My destiny; politics; punishment; aspirations
“The Book of Thoughts” has been praised since ancient times, and its works are full of magnificence. The author has found several things within the infinite reading scope. The notes seem to be able to be considered in a step-by-step manner, so we do not avoid being rude and humble. We take He Yan and Xing Bian’s “Commentary on the Annotations”, Zhu Zi’s “Collected Annotations”, Master Mu’s “New Interpretation on the Annotations”, and Master Yang Bojun’s “Commentary on the Annotations” as important references, and add to the slightest efforts to preserve one’s doubts to the Fang family.
1. Confucius said: “The virtue is born in me, but what is the way Huan is?” (The title of the article is quoted in “Shuer” in the following article)
This chapter focuses on the word “de”, and the old note is mostly explained as moral character and nature. As Bao Xian said, “Those who generate virtues teach me the sage nature. Virtues are combined with six combinations, and there is no harm in the good fortune, so I say what I am like.” [1] Zhu Zi said, “Confucius said that since God rewarded me with such virtues, what would Huan do to me? He would not be able to defeat God and harm himself.” [2] Master Mu, Master Mo, said, “Virtue is cultivated, but it does not have this nature, so there is no way to cultivate it. Confucius has sage virtues. Even if it is cultivated, it is also a natural virtue. It is not said that sage virtues are born from me, so it is called generation.” [3] Master Yang Bojun said, “Heaven has such character in me, so what will Huan Zi do to me?” [4]
The author thinks that this explanation is actually inappropriate. This chapter says that Confucius was trapped in the Song Dynasty, and Sima wanted to kill him. After Confucius took it, he felt this way, thinking that Huan Zi failed to harm him because he had the certainty that Huan Zi could not change – “the virtue of generation”. If such “virtue” is the “virtue” of “virtue”, then in Confucius’ theoretical system, morality has broadness and equality, which is the original state of humanity. Therefore, even if God has given Confucius the virtues, he must give them to others. Since everyone has virtue, the certainty of Confucius’ independence has decreased to occasionality, and Huan and Zi will definitely not be as good as that of that. Therefore, Confucius’s words can be established unless he believes that this “virtue” is a very good virtue that he owns. If this is the case, this is very true of the “virtue” of 彩彩.
Teacher Fu Sinian believed that although “those who do not clearly state the destiny of heaven” [5], the author believed that this “virtue” actually served Confucius’ responsibility to bear the destiny of heaven.
A analysis from the old meaning of the word “de” has the meaning of “destiny”. According to the examination and certification of Teacher Chao Fulin, from the shape of the characters, the character “De” in the oracle bone inscription of Yin people has been moving from the perspective of the mind, and has been derived from the heart by the Yi Scriptures of the Zhou Dynasty. From the meaning of the word, Yin “virtue” is one that expresses the path, walking and travel, and the other that expresses “gain”, which refers to the favor and kindness of the destiny of heaven or the ancestors and gods. It is the same as “virtue, gain” in “Qingqin·Speech” and “Qingqin·Lectures” and “Qingqin·Lectures”. [6] Therefore, the person who wrote the word “de” thought that the word “de” did not come from the heart during the Yin period, which represented the meaning of “action”. At the beginning of the Zhou Dynasty, it was derived from “the heaven follows the fate”, representing the fate given by heaven, and the king inherited it as “de (get)”. This is like “Mao Gong Ding”: “The emperor guides the virtues of the emperor and I am worthy of Zhou.” [7] Also, the virtues of the king in “Pen Shu” examined by Teacher Chao Fulin, is the destiny of heaven: “In the minds of the people of Zhou, the ‘Destiny of King Wen’ is actually the destiny of King Wen. When King Wen was alive, he received the destiny of heaven. After he died, he was still the Emperor of Heaven. It is so beautiful that the chapter “Pen Wen Wang” says, “The King Wen is in the best, and the heaven is in the best,” and “Pen Qing Yi” says, “The virtue of literature is in the right way, and the fortune is in the sky.” What is said, “The gathering of great destiny in the future” is actually obtained by heaven and gaining the favor of heaven.” [8] Therefore, Confucius’ “virtue” in this chapter is precisely inheriting its old meaning, referring to the destiny of heaven.
Analysis of the two principles from similar languages can lead to the meaning of destiny. There are two paragraphs in “Theory” that are similar to this chapter and can be analyzed. First, the chapter “Zi Han” “Zi was afraid of Kuang and said, ‘Since King Wen was not, isn’t literature in the beginning? Heaven will be elegant, but those who die later will not be as elegant as elegance. Heaven is not as elegant as elegance, how can it be, so how can it be?’” Confucius believed that the civilization of the Zhou Dynasty was inherited from oneself, so it was difficult for people to overcome difficulties, because heaven did not want to be humiliated.It has its destiny. The second is the “Qingyou” chapter “Gongboliao sent Zilu to Jisui, and Zi was sent to Jingbo and told him, “The Master is confused and determined to be in Gongboliao, and I can do it in a state of ritual.” The Master said, “The way of Tao is to behave and destiny; the way of Tao is to be destroyed and destiny is to be destroyed. What is Gongboliao like?’” The way of Tao is completely determined by the destiny of heaven, and not changed by individuals in the world. If the other person is compared with King Wu’s words “I am not born in heaven” (“Shangshu·大官网大官网”), in the same way, in the face of external forces, Confucius’ “the virtue of generation” actually has a complete difference in influence with King Wu’s “the destiny of heaven”.
The three rules come from the destiny of heaven, and they have the meaning of the destiny of heaven. Yin’s supreme god was the “emperor”, and he adopted the method of “ordering” to the world to be fully personalized. “Ling” means the interpretation of Volume 9 of “Shiwen” says: “The name is a number. From the slightest and the meaning of “The name is” [9], which is the meaning of “The name is a number”. For example, “The Emperor’s Order of the Rain (Year)” (Ming Dynasty 1382) and so on [10], so Emperor’s Order is actually a personalized supreme divine. After Zhou defeated the Yin Dynasty, in order to understand the transformation of government power and to calm the Yin people, the old “Heaven” reform was a new supreme divine model to replace the “Emperor”, and used “destiny” instead of “order”, and put forward the “destiny” saying. “Fate” means Volume 2 of “Shiwen”: “It is an envoy. From the mouth and order” [11]. Teacher Rong Geng believed that “the order is to prosper and live for life” [12]. Therefore, the initial meaning of the destiny of heav
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