Introduction: Duan Yucai , who is in the "post-Dai Zhen era", has deepened and refined the language philosophy of and Dai Zhen , and integrated Dai Zhen's general language philosophy of "from words to words, from words to channels" Thoughts are refined into "from the pronunciation of a word to its meaning, and from its meaning to its meaning", as well as the linguistic philosophy of grasping the original meaning of classics through "seeking the original character". Moreover, through the discovery of the exegetical principles of Han Dynasty classics, that is, through the summary of linguistic rules, more accurate new humanities tools are provided for correct interpretation of the Bible. Through the repeated study of the words "kill" and "kill" in "Spring and Autumn" and "Zuo Zhuan ", the analysis of the case of regicide by the king's mother in "Spring and Autumn" and "Three Zhuan", and the analysis of "everyone kills his husband" in "Zuo Zhuan" The textual examination of the phrase "" and the systematic discussion of the issue of the great ceremony of succession in the Ming Dynasty concentrated on expressing his political and ethical thoughts and embodying his academic ideal of "seeking truth" through "seeking truth" activities. He tried to expand the traditional Thirteen Classics to Twenty-one Classics. This idea of "Classics" has the ideological emancipation significance of breaking the traditional Confucian six classics and the thirteen classics. He maintained his concern for "the physics of people's sentiments" until his old age, which was highly consistent with Dai Zhen's ideological tendency of sympathizing with the "hungry, cold, and hidden music" of the lower classes. All these show that the new philosophical "paradigm" initiated by Dai Zhen was inherited and partially deepened by his later scholar Duan Yucai, reflecting the internal development context and spiritual consistency of Qianjia scholarship.
Wu Genyou, Wuhan University School of Philosophy professor, doctoral supervisor, dean of the Institute for Advanced Dialogue of Civilizations, Distinguished Professor of the Yangtze River Scholars Award Program of the Ministry of Education, Vice President of the Chinese Society for the History of Philosophy, Hubei Provincial Society for the History of Philosophy Long; his main research directions are Chinese classical philosophy, Ming and Qing philosophy, political philosophy, and comparative philosophy; he once visited Harvard University in the United States and lectured at the University of Paris VII in France, the University of Trier in Germany, and the Institute of Literature and Philosophy of the Academia Sinica in Taiwan. He has also done research; he has published more than ten academic works, including "Dai Zhen, Qianjia Scholarship and Chinese Culture", " Taoist Thought and Its Modern Interpretation", "Critical Teaching and Comparison: An Exploration in Comparative Philosophy", and more than 180 academic papers. , won multiple awards from the Ministry of Education, Hubei Provincial Humanities and Social Sciences Outstanding Achievements, and Global Chinese Traditional Studies Awards.
Professor Wu Genyou
1. Introduction
The Qianjia academic "paradigm"[1] established by Dai Zhen has such a basic spiritual program: First, the study of classics must be based on "seeking the Tao" as its ultimate goal. Secondly, in terms of methods to achieve the goal of "seeking Tao", there are generally two major approaches: 1) From words to connect words, and from words to channels. I call this path the path of language philosophy; 2) Grasp the Tao in the Six Classics through the study of ancient humanistic knowledge and natural science knowledge such as ancient laws and regulations, names, numbers, and calendars. I call this approach the approach of “knowledge archeology” [2]. These two paths jointly express a new academic spirit, that is, the philosophical spirit of "humanistic positivism" [3]. To use the language commonly used by Qianjia scholars themselves, it is the spirit of "seeking truth from facts."
The connotation of "Tao" mentioned by Dai Zhen is not easy to explain clearly at once. Its general ideological domain is the popular Tao of Heaven and the Tao of humanity that "returns love with love" and "finds an equal and square". In its "humanity", it pays special attention to the "hunger, cold and hidden music" of the lower class people and the interests and rights of the humble and humble. This should be said to be the "people-oriented" spirit of traditional Confucianism since classics such as "The Book of Changes", "The Analects of Confucius" and "Mencius". However, Dai Zhen's "humanity" also contains new content that traditional Confucianism does not have, which is the new ethical thought and new life ideal of "desire without selfishness" and "return to the inevitable according to nature in order to realize the ultimate perfection of nature."
The "Tao" Dai Zhen pursues certainly has richer connotations. However, as far as the realm of Taoist thought outlined above is concerned, there is actually considerable internal tension between its methodological principle of "seeking Tao" - humanistic positivism and its theoretical goal of seeking Tao. In other words, Dai Zhen’s method of “seeking Tao” does not necessarily guarantee that he will achieve his goal of seeking Tao.At least, his "humanistic positivist" approach was not the only way to achieve his ideal "Tao". Since then, the Qianjia scholars in the "post-Dai Zhen era", whether they are his direct disciples, such as Duan Yucai, GaoyouWang and his son, Kong Guangsen, Ren Dachun, etc., or Jiao Xun, who were influenced by his academic On the whole, Ruan Yuan, Wang Zhong, and Ling Tingkan, who followed him privately, did not completely inherit his knowledge, but only developed, deepened and refined his knowledge and thoughts in some specific aspects. As far as Duan Yucai is concerned, he mainly inherited the linguistic research content of Dai Zhen's philosophy of language, deepened and refined his linguistic research, including the relationship between sound and meaning, the textual research of "benzi" in classics, He has made outstanding achievements in classical philology (Philology), such as the invention of the Chinese annotation principle. In terms of "Confucian classics" research, Duan Yucai did not write a systematic philosophical work, but he analyzed specific word meanings and sentences in classic texts such as "Spring and Autumn", "Zuo Zhuan" and "Great Learning", especially the Ming Dynasty. The systematic study of the succession issue of Sejong elucidates his political and ethical thoughts. He also put forward some ideas that broke through the traditional thoughts of Confucian classics.
When Duan Yucai (78 years old) in his later years wrote the article "Shi Jing Zhai Ji", he agreed on exegesis, , famous objects, institutions, people's sentiments and physics, and claimed that he "did not dare to let go of his old age." [4] According to my understanding, Duan Yucai's research on famous objects, exegesis, and institutions mainly expresses the spirit of "seeking truth"; while his concern for "people's sentiments and physics" expresses the ideal of "seeking Tao". In terms of its academic scale and academic spirit, the basic characteristics of Duan Yucai's scholarship are mainly manifested in "seeking truth in seeking truth", with "seeking truth" as the core.
"Shuowen Jiezi Annotation"
2. The three-level meaning of the Qianjia academic "seeking truth" method
I have written an article pointing out that the metaphysics of Qianjia philosophy is Taoism. Although their understanding of Tao is different. Replacing the theory of heaven in Song and Ming Neo-Confucianism and the theory of mind in Xinxue with Taoism is the basic spirit of Qianjia philosophy. [5] Qianjia scholarship did not simply show the characteristics of "Confucian intellectualism", but only had the one-sided characteristics of "Tao Wen Xue" [6]. On the contrary, they relied on the new method of "humanistic positivism" developed in the study of classics and history to rebuild a new philosophical form with "Tao Theory" as the core to counter the moral metaphysics of Song and Ming Confucianism - Neo-Confucianism and Xinxue . Broadly speaking, the "Tao Theory" of Wan School scholars represented by Dai Zhen basically absorbed the ideas of Qihua theory since the Song and Ming Dynasties, and expressed them in the proposition that Qihua is Tao. The popular "Dao of Heaven" based on the transformation of Qi and the "Dao of Humanity" based on the knowledge of blood, Qi, and heart have a common foundation - Qi, that is, existence (Qi and the mind of blood, Qi, and heart). When it comes to the movement, changes and rules of heaven and man, this is The basic characteristics of the philosophy of the times. The Taoist thoughts of the Wu school are not as clear and systematic as those of the Anhui school. However, the "Taoist" represented by Hui Dong- Qian Daxin is similar to the Anhui school in basic spirit. However, Zhang Xuecheng, who considers himself to be a member of the Zhejiang East School, his "Tao Theory" thought is more detailed than "Human Way" but weaker than "Heavenly Way", and it also retains obvious traces of Cheng-Zhu Neo-Confucianism, that is, "Tao Theory" "So Ran" is used to define "Tao". The most valuable thing about Zhang's Taoist thoughts is that he regards "Tao" as something that changes with time. Although it is a sacred law grasped by saints, it is an objective fact that everyone lives without knowing. Law, although this law was discovered through saints, saints cannot construct it out of thin air, so it has historical objectivity. Moreover, the ancient "Six Classics" are not enough to summarize the "new way" after the "Six Classics". This is the most glorious part of Zhang Xuecheng's "Tao Theory" thought, and it is also the place where his "Tao Theory" breaks away from the moral metaphysics of Song and Ming Neo-Confucianism.
As we all know, "seeking truth from facts" is the banner of Qianjia academics. Both the Wu and Anhui schools agree with this banner and hold it high. Of course, there are also differences between the two schools. The Wu school is mainly characterized by "taking the past as the truth", while the Anhui school "takes the past as the truth".In comparison, the Wu School has some traces of ancient thought, while the Anhui School shows a more obvious academic rational spirit, emphasizing the rational judgment of the cognitive subject, and on the premise of possessing a large amount of research materials, through correct Research methods, draw scientific conclusions from your own research, rather than relying on the ancients. However, regardless of the Wu School or the Anhui School, their "seeking for truth" is within the framework of "Confucian classics", which is quite different from the activities of modern academic pursuit of truth in the vast natural and social practice. . However, their spirit of "seeking truth" is consistent with the spirit of modern academic pursuit of truth, and in the actual research process, they also discovered some academic truths. The most typical achievements are reflected in their classical language, characters, phonology The study of ancient astronomy, calendar, Lu laws, history and geography, as well as the compilation and compilation of ancient classics provided an inherent historical opportunity for modern scholarship to differentiate from the six arts and four studies.
"Seek truth from facts" is the slogan of a methodology. Its basic content is quite rich and needs further sorting out. Specifically, as a methodology, "seeking truth from facts" basically includes the following three levels of meaning in the study of classics and history:
First, the restoration of the original meaning of the classics. This is the highest theoretical goal of "seeking truth from facts." This theoretical goal has been criticized the most, and it is also the most questionable aspect of Qianjia scholarship later.
Second, in order to achieve the above goals, it is necessary to pursue the "original character" and restore the "character meaning". The pursuit of this character involves the examination of classic versions; the restoration of the character's meaning is achieved through the systematic method of six books. Later, it was concentrated in the study of the relationship between sound and meaning, which led to the development of classical linguistics, especially the study of the ancient phonetics system. In this respect, Qianjia's academic achievements were the greatest. The study of the ancient pronunciation and phonology system was originally an adjunct to the study of the Qianjia Confucian classics, but later it evolved into an independent system of specialized knowledge and became an academic power, playing a catalytic role in the birth of modern linguistics.
Third, the separation of classics, Zhuan and Commentary is actually a static study of the dynamic history of Confucian classics, reducing Confucius to Confucius, Mencius to Mencius, Zhuan to Zhuan, and Commentary to Zhuan. Thereby seeking the "Tao" in pure classics. In this sense, there were major differences between the Wu School and the Anhui School. The Wu School believed that the Han people were not far away from ancient times, so they believed in the Han people's annotations. And based on this belief, it is believed that the more ancient it is, the more reliable it is, so it slips to the side of mud and ancient times. The Anhui School starts from the pure ideal of "yes" and does not have superstition on the Han people, let alone the ancients. Instead, it hopes to use correct and systematic empirical methods of classical humanities, such as systematic textual research and interpretation of word meanings, and research on the history of ancient institutions. , astronomy, calendar, , knowledge of Lu Lvxue, knowledge of historical geography, as well as the methods of gold, stone, and inscription archeology developed later, so as to grasp the original meaning of ancient classics (in a broad sense, no longer limited to the "Six Classics" of Confucianism) .
The academic research scope of Qianjia is very broad and cannot be covered by Confucian classics. Historical research is also an important aspect of Qianjia scholarship, which is reflected in the research results of the three major historians of the Wu School: Zhao Yi, Wang Mingsheng and Qian Daxin. In addition to the three meanings of the "seeking truth from facts" program in Confucian classics, it also has a layer of meaning of "restoration of historical facts" in history.
Because Confucian classics itself includes history, or history is inherent in Confucian classics, such as "Spring and Autumn" and "Three Biographies". However, "Spring and Autumn" is not a historical work in the modern sense, but a historical work full of political and ethical ideals. In today's terms, it is a historical work with strong value judgments. The "historical" research within the framework of Confucian classics includes not only the restoration of the original meaning of the saints, but also the restoration of specific historical facts and specific historical situations. The " Sanzhuan ", especially other historical works after the "Three Biography", contain more restoration of historical facts. This "historical" study inherent in Confucian classics gradually developed into a historical discipline that broke away from Confucian classics and developed independently into a modern academic discipline.From Qian Daxin’s moderate view of the unity of Confucian classics and history that “Confucian classics and history are the same” to Zhang Xuecheng’s radical view of the unified view of Confucian classics and history that “the six classics are all history”, we can see the inherent disciplinary differentiation trend of “Qianjia scholarship”. As an academic anomaly in the Qianjia era, Zhang Xuecheng and his knowledge were not taken seriously. Although he opposed Dai Zhen and others’ intellectual proposition of “generating people based on textual research” which was in line with the spirit of scientific research in the modern sense of seeking truth from facts, Zhang Xuecheng himself did not consciously stand under the banner of “seeking truth from facts” in the Qianjia era. In other words, Zhang Xuecheng did not accept the "seeking truth from facts" program as the Qianjia academic methodology. If we borrow the perspective of the "paradigm" theory of modern Western scientific philosophy, Zhang Xuecheng does not belong to the Qianjia academic "paradigm". After the Qianjia academic "paradigm" represented by Dai Zhen was established, the academic spirit of the Anhui School was inherited and developed by Duan Yucai, Wang Niansun and his son, etc., while the Wu School was inherited and developed by Yu Xiaoke, Qian Daxin, With the development of Zhao Yi, Wang Mingsheng and others, coupled with the promotion of the Yangzhou School, the "paradigm" of Qianjia scholarship became the academic "routine" of that era, which did not tolerate doubts and resistance from ordinary people.
However, once an academic "paradigm" is formed, it also contains many crises. Everyone in Qianjia academic circles is also aware of this. Dai Zhen opposed textual research for the sake of textual research, and required textual research and other methods to serve the overall goal of "seeking the Tao." It is even said that those scholars who only know about textual research and forget to seek the Tao are bearers of the sedan chair. He himself is the real master of the sedan chair who uses textual research to "seek the Tao". This statement is unavoidably extreme. From a modern academic perspective, Baohan has a tendency to despise the independence of knowledge. But Dai Zhen’s words do reveal the inherent tension and possible rift between the empirical method of textual criticism and the Tao that pursues transcendent ideals. After Dai Zhen's death, his children and relatives submitted a letter to Zhu Jun, a leading textual scholar at the time, requesting that the most important philosophical work "Mencius' Symbols of Meanings" completed before Dai Zhen's death be listed as Dai's most significant academic contribution in his life. At that time, Zhu Jun disagreed. What is very interesting is that Zhang Xuecheng, who was Dai Zhen's academic confidant and also a critic of Dai Zhen's academics, also recognized Dai Zhen's theory of ethics, but Zhang Xuecheng's views were not shared by his teacher Zhu Jun. This shows that even during the heyday of the “Qianjia Academic” paradigm, the crisis within its academic “paradigm” had already been exposed. Zhang Xuecheng, with his sobriety, never agrees with this academic paradigm, which indeed shows a kind of fearless academic "lonely courage". Along with the changes in the actual life of society, the internal crisis of the Qianjia academic "paradigm" became more and more obvious. After the Jiadao period, the decline of this academic "paradigm" has become apparent. Changzhou With the quiet rise of Jinwen Classics, the value of Zhang Xuecheng's culture, history and philosophy slowly emerged. As a Gong Zizhen who was deeply influenced by his grandfather Duan Yucai, he left the ancient classics of the Qianjia School and entered the modern classics and history of the Changzhou School. This has a symbolic meaning and indicates the decline of the "paradigm" of the Qianjia school. However, as Lakatos said, the failure of an academic "paradigm" is not immediately apparent. As an old scientific program, its theory has a large protective belt. The Qianjia scholarship was no longer as prosperous after the Jiadao period, but its influence was still great, and many masters of textual research and thought appeared in the later period, such as Yu Zhengxie in the late Qing Dynasty, Zhang Taiyan in the late Qing Dynasty and the early Republic of China, etc.
Through the outline of the thick lines above, we can generally see the basic spirit and development context of the Qianjia academic paradigm. In this context, we should examine Duan Yucai's academic characteristics, academic achievements and academic contributions, and point out the inherent limitations of his academics, so as to give his academics a reasonable historical position. This is one of the reasons why we study Duan Yucai today. aspects of tasks.
"Chronology of Famous Confucians in Qianjia"
3. "Seeking truth" and Duan Yucai's academic belief
"Seeking truth from facts" is the common banner of Qianjia scholars and their belief in life.Although there are subtle differences between scholars of the Wu School and the Wan School between "respecting the ancients" and "seeking truth", these are differences in the methods and paths of "seeking truth" within Qianjia academic circles, and their common academic goals are If it is "seeking truth", it is generally good. Duan Yucai was Dai Zhen's eldest disciple. Although he did not write a series of philosophical works like his teacher, he basically followed the Anhui school academic style created by Dai Zhen in terms of academic ideals and academic lines, and in specific aspects He has made unique contributions to academic research. In particular, the spirit of pursuing true knowledge he implemented in the study of classical philology is similar to that of Dai Zhen. He said: "Anyone who writes a book will only seek what is right, and will not seek to be better than his predecessors and seek a name. If he seeks to be better than his predecessors and seek a reputation, then I will not believe it, but want the world to come. There is no reason to believe it. Although I am not asking for fame, I am not seeking to be better than others but sincerely seeking truth, so the success of his book must be credible. "[7]
This passage is consistent with that. Comparing some of what Dai Zhen said, we can see the consistency of academic beliefs between teachers and students. In a letter "Biography of Yao Xiaolian Ji", Dai Zhen said: "The so-called ten points of view must be based on the ancients but are not coherent, combine all the ways without leaving any room for discussion, study the big and small, and look at the root and the bottom. If the husband relies on Bo Wen To imitate what is going on, to choose from many theories to determine the best, to base conclusions on empty words, to rely on solitary evidence to believe in their validity, to know the source by tracing back the stream, but to reach the end by following the roots without seeing the source. There are no differences between the two, but they are not very different."[8]
In his letter "Reply to Zheng Zhangyong Mu Shu", Dai Zhen expressed more clearly that academic research is based on "seeking truth" and "hearing the truth." "The attitude towards life with the goal: "To be strict in one's conduct is to be unscrupulous, and to be patient in dealing with others is to have no regrets... It comes from learning, not to use others to cover oneself, not to use oneself to cover oneself, and not to be a temporary name. The name of future generations has two disadvantages: it is not to criticize the predecessors in order to express ridicule, that is, to follow the old Confucianism and attach a falsehood to it. "[9]
In terms of philosophical stance, Duan Yucai also inherited his teacher Dai Zhen's anti-Song Confucian views, insisting that "the transformation of yin and yang is the Tao" and "must seek reason from things", and opposed "adhering to opinions". The basic point of view of "reason". [10] He said in the article "Ten Classics Zhai Ji":
"When I was a child, I read the Chinese annotations of the Four Masters, and I was afraid that I would not believe it sincerely. Even if I am strong, I would be doubtful. Since then, I have read the Six Classics, Confucius and Mencius well. In terms of words, based on the words in the annotations of the Four Masters, we can see that the words in the words, the reason, the nature of the words, and the way of the words are all very different from the words of the Six Classics and Confucius and Mencius. It is said that reason is in the heart, and nature is reason; the Six Classics say that Tao is yin and yang, but Song Confucianism says that yin and yang are not Tao, and reason creates yin and yang, which is called Tao. Because of political affairs." [11]
In his book "Explanation of the Meanings of Mencius", Dai Zhen repeatedly criticized Song Confucians for their view that theory was obtained from heaven and possessed by the heart, and also repeatedly criticized Song Confucians for insisting on opinions that harmed the country and the people. It even resulted in the evil consequences of "Eli killing people".
From the literature cited above and the comparative discussion, it can be seen that Duan Yucai was deeply influenced by Dai Zhen's academic ideals. It was with the support of this academic concept of "seeking truth" that he criticized people at that time for imitating the Ming Dynasty Wang Yinglin's "Jiwen Jiwen " and the late Ming and early Qing Dynasty scholar Gu Yanwu's " Rizhilu " He believes that this method of writing has two drawbacks. One is that it favors different theories, and the other is that it suppresses similarities and gains nothing from it. It is just an invitation to fame. You know, Wang Yinglin and Gu Yanwu are both famous for their erudition, and Gu Yanwu's "Five Books on Phonetics" was once the classic that introduced Duan Yucai into classical linguistics. But after he obtained the true meaning of learning from Dai Zhen, he no longer boasted about his erudition, but took the pursuit of true knowledge and tenacious insights as his belief in life. He said: "I heard Master Dong Yuan said: Knowing ten of them is not true knowledge, but knowing one is true knowledge. Knowing the root and bottom of it, distinguishing its right and wrong, reviewing all the books without hindrance, on the contrary, my heart is consistent, The soundness of each word and sentence is also the status of heaven, and the atmosphere of cultivation of all things. It can be said for a long time, and all the true knowledge has been gained. Therefore, it is used to entertain oneself and relatives near, and to entertain people far away. It is smooth and smooth, and it is smooth and smooth. There is no doubt that it will be passed down to the world. also."[12]
Not only that, Duan Yucai also believes that through this pursuit of true knowledge, one can make friends with the ancients and make friends with future generations, so that human life can transcend the limitations of time and enter the eternal realm. He said "Madam, if you have an experience that is better than that of the ancients, you must hate that the ancients did not see it. I think that the ancients have something to say and do. I don't think that future generations will have people who are good at me. I also hate that future generations cannot see it." also. "[13] This value ideal of seeking the eternal meaning of short-lived life in the pursuit of true knowledge can exactly show that the academic activities of Qianjia scholars are not just the result of external political high pressure. Their academic activities in textual criticism This is also a key point for us to understand the prosperity of textual criticism in the Qianjia era from an internal perspective. Through criticism of the "Bowen Qiangji" writing activities represented by Wang Yinglin and Gu Yanwu, Duan Yucai He put forward his own views on learning and believed that textual criticism is the whole of learning. He said: "Assessors are the whole of learning, and scholars learn to be human beings. Therefore, the assessment is based on the ethics of body, mind, life, and race, and is supplemented by the assessment of reading. Today's scholars say that physical and mental ethics are not the responsibility. They say that the Neo-Confucianism of the Song Dynasty is not enough, and that the moral integrity of the Han Dynasty is not enough. This is a different theory. However, as for those who hope to be able to do it for a long time, don't limit yourself because of this, just aspire to the greatness of the test. "[14]
What needs a little analysis here is: the "assessment" Duan Yucai talks about here is no longer limited to textual research in a narrow sense, but includes abstract ideas such as "the ethics of body, mind, and life" The content is that he wants to realize his philosophical thinking in the "truth-seeking" way of epistemology - that is, the ideal of "seeking the Tao"
As Dai Zhen's disciple, Duan Yucai did not simply repeat the teacher's views. He also developed his teacher's theory on the issue of "seeking truth". He did not believe that the truth of cognitive activities can be ended by one person. On the contrary, he believed that "seeking truth" is a historical process, and in principle, future generations are better than In previous generations, future generations have no choice but to be different from their predecessors through research. This is stipulated by the general law of pursuing truth, and it is not intended to make things difficult for predecessors. He said: "The author of the book is fortunate to believe that future generations will follow the truth. , instead of being lucky that future generations will never believe it is true. The Zuo family was born after Gongyang and Guliang, and the Du family was born after Liu Xuan. Zhu Zi must be deeply criticized by people today. A gentleman seeks to be trustworthy, not to be trusted by others. Seek it to be true, but dare not think that it is true. This is really why the sun rises. ” [15] Compared with the confident point of view of “10% opinion” mentioned by his teacher Dai Zhen, Duan Yucai understands better that “truth” is not easy to come by, and with the development of the times and the deepening of academic research, “truth” is also becoming more and more important.
's purely academic attitude of "seeking truth for the sake of truth", as well as his humble, open and developmental views and attitudes in the acquisition of knowledge and truth, fully embody Qianjia's In the study of Confucian classics, scholars developed an open-minded and "truth-seeking" spirit. It is very accurate, but in principle it is not wrong. What needs to be analyzed a little is: the "truth-seeking" activities of the Qianjia scholars are basically the "truth-seeking" activities in the field of Confucian classics, which are different from the natural sciences and society in modern times in the West. The "truth-seeking" activities in the scientific field are essentially different. However, through the examination of literary and historical knowledge in Confucian classics, the "intellectual" activities in pursuit of the original appearance and original meaning of the classics have developed in China. Many fields of knowledge in traditional humanities provide an inherent cultural foundation for various kinds of knowledge in the modern West. By studying the classics through the method of "telling the classics through knowledge" and taking "seeking truth" as the academic goal, we have provided a solid foundation for modern China. Scholars accept the modern Western scientific spirit to provide a relatively close cultural psychology. Since the 20th century, Chinese academic circles have raised such a historical metaphysical question: Would China have moved toward modern society without the invasion of the West? Personally, I believe that we cannot give a clear answer to this metaphysical question of history.Whether it is a positive answer or a negative answer, the final result is a kind of guessing about this metaphysical question. This kind of guessing activity may help us think about the inherent laws of Chinese cultural development. However, I personally prefer to think about the problem from the perspective of academic accumulation, that is: we must go deep into the internal research activities of Qianjia academics and the inner minds of researchers, and strive to reveal the inherent characteristics and basic spirit of Qianjia academics. This may It can provide some valuable academic conclusions for future generations' thinking.
"Shuowen Jiezi Annotation"
4. Duan Yucai's philosophy of language
Although Duan Yucai himself is mainly a linguist who studies classical languages, some of his discussions can be said to have deepened the relationship between philosophy and language. relation. For example, when discussing the principles of exegesis, he said: "Exegesis must be based on the original text and not use words to interfere with the scriptures; it must be based on the sounds of the words and not use scriptures to interfere with the words. Do not use words to obstruct the scriptures, and do not use scriptures to interfere with the words, and then The scriptures are clear, and then the saint's way is clear. The dots are called the words, the pronunciation is called the names, and the different parts of the names are called the sounds. "The classics are difficult." [16]
In terms of Dai Zhen's program of language philosophy of "from words to words, from words to channels", and Duan's emphasize the mutual independence of scriptures and linguistics, as well as the independence here. interrelatedness on the basis of sex. What's more, in Duan's view, the foundation of linguistics lies in familiarity with sound categories, that is, the basic role of phonetics . Without understanding phonetics, classical linguistics will lack a solid foundation, and the foundation of linguistics will not be Solid and unreliable, the understanding of the meaning of the classics has lost credibility. Therefore, Duan Yucai attaches great importance to the relationship between sound and meaning, and refines Dai Zhen's general philosophy of language that "the words are connected through the words, and the words are connected through the words" into "the sounds of the words are connected through the meanings, and the meanings are connected again", and "seeking Linguistic philosophical reflections on "Benzi". Not only that, Duan Yucai also attached great importance to discovering the principles of exegesis of the Han Dynasty, which means that he paid more attention to the summary of linguistic rules, so as to provide the correct tools for correct interpretation of the Bible. Through in-depth research on " Shuowen Jiezi " (which took forty years), he proposed a text interpretation method that "can be derived from ancient shapes, ancient sounds, and ancient meanings", in order to be closer to ancient times. The original meaning of the classics provides a more precise linguistic interpretation tool.
1. The philosophical thought of language that "the management of classics is not about the meaning, and the meaning is not about the sound"
Since Duan Yucai is a phonologist, he has a more systematic and in-depth understanding of the relationship between sound and meaning. On the basis of previous research, he deepened the linguistic thought of the connection between sound and meaning, and put forward the linguistic philosophical thought that "governing classics is not more important than getting meaning, and getting meaning is more important than getting sound", and the phonetics of treating classics in principle. This can be seen as his unique contribution to Qianjia language philosophy. In the "Preface to Wang Huaizu's "Guangya Notes"", Duan Yucai said: "Elementary schools have form, sound, and meaning. The three seek each other, and one can get the other two. There is ancient form, there is modern form, and there is ancient sound. , there are modern meanings; there are ancient meanings, and there are modern meanings. The six refer to each other, and one can get five of them. The three dynasties are ancient, and the Han is the present; From the Song dynasty onwards, the sages had meanings and then sounds, and when they had sounds, they had shapes. Scholars studied characters based on their shapes to get their sounds, and to get their meanings based on their sounds. Don't worry about getting the sound."[17]
On the issue of how to analyze the meaning of words, he started from the principle of pronunciation and pointed out: "Words originate from sounds, and the Six Books are nothing more than folklore and customs. , understanding is the form, and the sound is harmonious, Zhuanzhu, and borrowing; it is also shaped by pictogram, referring to things, knowing, and borrowing, and the sound is Zhuanzhu, and borrowing; it is also shaped by pictogram, referring to things, understanding, harmonic, Zhuanzhu, and borrowing. , with seventeen parts as the sound; the six books are like five tones, and the seventeen parts are like six rhythms. If you don't use the six rhythms, you can't correct the five tones, and if you don't use the seventeen parts, you can't distinguish the four sounds of the characters: pictograms, meanings, and harmonics. "[18]
also said: "The six ancient books are mainly based on pronunciation, and homonyms are related to each other.At the beginning of writing, there are sounds and then there are characters. The meaning is nothing more than the sounds, so the transferred notes also focus on the sounds. "[19]
"The meaning of the word is not differentiated by the pronunciation of the word. The sound is transferred to other parts, and its meaning is the same. The pronunciation changes into another rhyme, and its meaning is the same. The flat sound becomes the oblique sound, and the upper and lower turns turn into the falling sound, which have the same meaning. "[20]
Duan Yucai's conclusion is: "I don't know how the ancient sounds of Yuxia Shang and Zhou dynasties can be borrowed and interpreted? If we don’t know the intentions of the ancient sages and saints, how can we follow the meaning of the text and follow it, so that hundreds of schools of thought are inconsistent with each other? "[21]
2. Seeking the original word - the refinement of the method of "using words to connect words"
In terms of specific exegetical methods, Duan Yucai further put forward the theory of "seeking the original word". For example, he said: "Fanzhi Classics are often borrowed from classics, and their original characters are often found in " Shuowen". Scholars must get the meaning of the scriptures from " Erya", Zhuan, and Annotations, and they must get the meaning of the words from "Shuowen". After reading the scriptures and annotations, they can find out again From "Shuowen", it can be seen that if the word is borrowed, it is the original word. This is the method of treating classics" [22]
This method of "seeking the original characters" can be said to be a further refinement of Dai Zhen's method of "combining words from words to words", that is, strengthening the research on the "words" themselves. This The method can be gleaned from his exegesis of the word "Ming Ming De" in the text of "The Great Learning". He said: "The Great Learning says: 'The way of a great university is to be clear about Ming Ming De', to be close to the people, and to strive for perfection. ’ Ming Ming’s old training can be found in Erya. The explanation says: ‘Ming Ming, Jin Jin, check it out. ’ Those who observe it declare it. Zheng Kangcheng said: "To express one's virtue clearly means to show one's supreme virtue." ’ Everything that is said to be clear is said to be extremely clear. Its Chinese character is xi (the rare characters cannot be displayed here, only the phonetic notation is given). "Shuowen" says: 'xi (unusual characters cannot be displayed here, only phonetic notation), Chaweiqiao also. Look at it from the middle of the sun and you will understand. ’ To put it bluntly, one’s virtue should be from the small to the great, from the inside to the outside, from the humble to the offensive, from the near to the far, from the close room to the home, country, and world. The following text says "Ming Ming De Tian Xia", which means that the Ming Dynasty is in the world, that is, "the light is expressed in four directions", "is divided up and down", and "is diligent in the four directions" in "Book". It is not a repetition of the shortcomings of Ming Ming, but it describes the prosperity of its accumulation. His article can be found in "Poetry" and he said: "It is clear that it goes up to heaven and shines on the earth below." ’ He said, ‘Ming Ming is at the bottom, He He is at the top. ’ “Biography” says: “It’s clear that you can observe it.” '"[23]
Duan Yucai also further examined the origin of this exegetical fallacy. He believed that after Kong Yingda, "Explanation of "Explanation of Ming Ming De" in "The Great Learning" said: It is said that one has a clear virtue and then changes it to reveal it. Mingde is completely inconsistent with Zheng's annotations, which is the beginning of the errors in post-Confucian reading of scriptures. The ancient scriptures say that "Ming Ming" is all brilliant and illustrious. "[24]
If we say: "The meaning of a word should be integrated into the group of scriptures", it is the basic program of Dai Zhen's linguistic hermeneutics. Then, this program is reflected in the sentence "Zai Ming Ming De" in Duan Yucai's interpretation of "The Great Learning", It has been used very typically. He quoted classics such as "The Book of Songs", "The Book of Songs", "Erya", "The Book of Rites" and "Zuo Zhuan" to prove that "Mingming" means "cha", not as such. People in the Tang and Song Dynasties separated the word "Ming Ming" and interpreted it as "Ming De". He said: "Both the final version and the annotated version were written, but the word Ming De, the supreme Ming word, has become obsolete. In the Kong version, he only made clear meaning and clear virtue, and added meaning words indiscriminately. The quotations from "Great Learning" were inconsistent with each other. The simple people did not understand the words "Ming Ming", so they added "meaning" words in vain. …Zhu Ziyun: ‘Ming means understanding. A person with clear virtue is one who has gained heaven but is not ignorant, and who can respond to all things by possessing many principles. 'Xu Ling is not ignorant, and his words are close to the original face of the Buddha. He specially uses the word "reason" to change the word "heart", saying that my Confucianism is the heaven, and the Shi family is the heart and ear. The cloud of "returning to the beginning" first appeared in "Zhuangzi". "Great Learning" talks about filling up accumulation, not talking about returning to the beginning. It is not the purpose of "Great Learning" to lose the sentences and ancient teachings of ancient scriptures and interpret the scriptures by privately defining these sentences and ancient teachings. As for Cheng Zi's reading of "close to the people" as "xinmin", the reader has lost its pronunciation. Some Han Confucians changed their reading of scriptures, but "the way of a university is to be close to the people" cannot follow this example. People are not close to each other due to separation. To do things that are close to the people, we must also enrich and educate them. There is no one who does not make the people like water and fire and charge them with benevolence. That is to say, an article in "The Great Learning" says: "The small man enjoys his pleasure and benefits from it", saying, "Being a human being" The king stops at benevolence, and the relationship with the countrymen stops at trust. ’ He said, ‘What the people like is good, and what the people hate is evil. Don’t regard profit as yesterday, but regard righteousness as profit.’ Is this just preaching? If the pronunciation and pronunciation are lost, and the order of government is lost, how can the best thing be achieved? Wang Wencheng, a recent Confucian scholar, also said that it is inappropriate to read "Xin". In the past, Master Dongyuan wrote the "Supplementary Notes to the University", which explained the meaning of the first two sentences of the sect. However, his book has not been found, so he described it to inform future generations. "[25]
Duan Yucai, through textual research and interpretation of meanings, firmly believes that "Ming Ming De" is a brilliant and illustrious virtue, and denies Zhu Xi's interpretation. Although it is not conclusive today, at least it has a history of interpretation. Meaning.
3. Invention of Han Chinese annotation principles and methods of reading annotations.
Duan Yucai summarized the Han people’s annotation principles: “Han people make annotations based on characters and read them correctly when in doubt. There are three examples: one is to read like, and read if. ; The second one is read as, read it; the third one is read as. Those who read it like, read like it, imitate its pronunciation. There is no irony in ancient times, so it is a metaphor. Those who read it as, read it as, change its characters. Yi is a word with similar pronunciation. Therefore, it is a word of change. The subject of the metaphor is almost the same, the pronunciation is the same, and the meaning can be deduced. The main changes are different, the words are different but the meaning is clear. The analogy mainly depends on the sound, and the change mainly depends on the meaning. The analogy is not easy to change the characters, so the following text still uses the original characters of the scriptures. The words "change" have been changed, so the words that have been changed are frequently mentioned below. The annotation of scriptures must include both. Therefore, it is read as if, and it is read as. The writing does not change, so there is a reading like, but no reading for. If there is a word that is pronounced as XX, it is pronounced as XX, and XX is still the original character, such as distinguishing its pronunciation and distinguishing its meaning. What should be done is to change the words due to errors in words and sounds, and to correct the words. If the shape is close, it is wrong, and the word is wrong. If the sound is close, it is wrong, so the sound is wrong. Correcting mistakes in words and sounds is called ‘should be’. Anyone who reads it will not be mistaken. Anyone who says something should be done should be denounced for his mistakes. The three are divided into Chinese annotations and classics. All three use sound. The phonograms, borrowings, and annotations of the six books are the pronunciation of the Han Dynasty, and they are not the four tones and two hundred and six rhymes of today. It cannot be completely coherent unless it is related to the sounds of Yu, Xia, Shang, Zhou and Han. "[26]
Although the above-mentioned general principles of Chinese exegetical principles belong to the category of philology, from the perspective of ancient classic reading, they can still be placed within the scope of broad classical linguistics, because the principles of Chinese exegesis are understood It is helpful to understand the meaning of the classics. Although it does not directly involve language analysis, it is closely related to language analysis, thus forming an organic part of his linguistic philosophy.
5. The meaning and paragraphs of the word "kill" in the "Spring and Autumn Annals". Yucai's political and ethical thoughts
Under the theoretical goal of "seeking the original character" and restoring the original appearance of the classics, Duan Yucai also expressed his political and ethical concerns in "Spring and Autumn" and "Zuo Zhuan" in a tortuous way. Repeated research on the words "killing" and "killing" in the book, analysis of the case of regicide by the mother-in-law in "Spring and Autumn" and "Three Biographies", textual research on the phrase "everyone kills her husband" in "Zuo Zhuan", and the analysis of the Ming Dynasty succession The systematic discussion of the issue of unifying the great rituals expresses his political and ethical thoughts in a relatively concentrated way, and also reflects his academic ideal of "seeking truth" through "seeking truth" activities.
analyzes the difference between killing and killing in "Three Biography of Spring and Autumn Period". In a series of articles, Duan Yucai basically took it as his mission to maintain the "political way" of the monarch's political authority, which reflected the conservative side of his political ethics. He said:
"Wherever "Spring and Autumn" was passed down. Those who killed the king or killed them in the clouds will tell the story. The "Spring and Autumn" scriptures must say that the murderer has his name corrected. The murderer means that the minister kills the king. The words of killing are also tested (see "Bai Hu Tong"). Killed in Liushu, followed by the sound of killing. Killed in six books, from the province of killing, Shi Sheng. The sound of killing is in the fat part, and the sound of movement is in the part where the sound is. Zhi and Zhi are the great judges of ancient music, and they do not borrow from each other. Any six books borrowed under the guise must have the same sound. This is why killing and mutilation have different meanings. The Han Dynasty's "Gongyang" says that a person who fakes a trial is a murderer, but there is no one who fakes a murder as a murderer. Anyone who uses the word "kill" as "kill" in the Three Classics and Three Transmissions is a wrong word. ...Anywhere in the biography that records events or remarks about killing a certain king, there are always people who do it, and it is not necessary to correct the words, but if they describe the sutra as a lesson, then they must follow the sutra and say kill, and there is no one who kills, such as "Zuo Shi Zhuan" The book says to kill his king, and the book says to kill his king's son. According to the scriptures, killing princes must be called killing. In two hundred and forty-two years, Fanshu killed twenty-six people. "Spring and Autumn" is also the book of rectification of names, the canon of Zhou Gong, which says that if one kills his king, he will be crippled. To rectify his name, it is murder, and to convict him is crippling. Those who are disabled are killed with the palm of their hands, so-called burning the guilty, but only if their names are correct, and then they are convicted. Those who are killed by books are the reason why the saints are disabled.Since the Han Dynasty, the classics have been corrupted, and some have been killed and corrupted, and many have been killed and corrupted. Lu Deming had no sense of judgment when interpreting the text, but in the fourth year of Yin Dynasty, the guards finished killing his king, so he called it "killing", which originally means "killing", which has the same pronunciation as "killing". All cases of regicide are put here, and it can be used as intended without any emphasis. Wuhu, what a big deal this is! As for the book written by a saint who established his teachings throughout the world, it does not have a certain wording at all. It can be written in a vague way and it is left to the readers to determine the wording? "[27]
The above quotation is ostensibly to discuss the usage and pronunciation of the words "kill" and "kill". In fact, it is to clarify the political and ethical tendency of the "Spring and Autumn" scriptures, and to use it to compare with the pure "Three Biography" The narrative attitude is different.
In response to Jing Ke’s regicide, Duan Yucai repeatedly elaborated on the issues of monarchy, ministership, and sonship, indicating that Duan’s linguistic research is actually related to traditional Confucian politics and human relations. Although the ideological content of the human ethics he pursues belongs to the old things, he said: "Both the Zuo family and the Guliang family committed murder, but Gongyang did it. Huh? Said: The male sheep is also. Who is the ram? Said: "Spring and Autumn" says that killing a king who is not over 10 years old is a way to become a mortal. The heart of a filial son dare not call him a king, so he is called a son; the heart of a subject cannot live without a king for a day, and the son is the king. Gong Yangzi said that he was the son of a man who killed his king. Who is his son? It is also the title of the king who has not passed the age. If you don't write about murder, you are mourning the king, and you can't blame him. Therefore, "Spring and Autumn" writes about murder, so as to establish the defense of ministers for all generations. However, why not say that killing the king is not true, and it is not the way of being a minister to destroy the way of a son. In ancient times, those who came to the throne would be more than a year old. If there were those who suddenly came to the throne before they were more than a year old, the king would be killed. This is why the businessman of Qi Gong killed his king. The book kills the businessman for his crimes, and the book king sees that the son of Shi has not finished his work. However, according to the example of Song Zi, why not say that Jin Li killed Jin Zi to ridicule Qi? He said: The son of the Song Dynasty thought that the prince was in mourning, and the son of his emperor was not the prince, but the prince killed the prince and established him, because he saw that his father's ways were not correct. "Fangji" says: Lu's "Chunqiu" records the funeral of Jin, saying that the sons of Xi Qi and Jun Zhuo who killed their king were mentioned. It is said that the outstanding ones use implicit and comprehensive words to understand two things with one sentence, so the two books on which the scriptures are based are clearly understood. "[28]
Not only that, Duan Yucai also expressed his patriarchal thoughts of safeguarding the "father's way" by analyzing the cases of regicide by the king's mother in "Spring and Autumn" and "Three Biographies"." Or ask Yu Yu said: There are cases of regicide recorded in the history books of the three dynasties and below. If we look for an example from the Spring and Autumn Period, will it be the case of regicide? Is it true? He responded and said: This is the book to kill his king. "[29] He took the regicides of Song Xiang's wife Wang Ji and Lu Aijiang as examples, showing that the reason why the book "Spring and Autumn" is written according to the facts and called regicides is mainly "to establish eternal defense and spare others." Not master. Regarding the fact that Lu Ai and Jiang Zai participated in the murder of his king in Qi, Duan Yucai used He Xiu's comments on "Gongyang Zhuan" as an introduction to show that he attached great importance to the patriarchal idea of filial piety. He said: "He Xiu It is said in "Gongyang": "If you miss your mother, you will forget your father, which is contrary to the original way." Therefore, it is filial piety for Duke Zhuang to be the best at Wenjiang. ’ Wow, Tang Zhongzong knew this, so he could take military care. "[30]
In the article "On Zuo Zhuan with Yan Hou Minjie", through textual research, he believed that in "Zuo Zhuan" "a man is only a husband, his father is only one, and Hu Ke is the same" is caused by an error. He said: "When Yongjiu was about to sacrifice Zhong, he was about to kill Zhong. Yongji said to her mother: 'Who is the relative between father and husband?' ’ His mother said: ‘A man is his husband, and his father is just one. How can he be compared? ’ Human beings are like beasts in their hearts, and no one is willing to say, ‘Man is the one who destroys his husband’. This is a mistake in the stone scriptures that cannot be corrected, which is why the famous Confucians do not pry into it. Both the pronunciation and the meaning of the Tang Dynasty code are quoted as the word "天". Kao Du's comment says: "When a woman is at home, she is the father of heaven; when she is out, she is the husband of heaven." This is what Zhizhuan wrote: "Man is the end of heaven." 'Sacrificing Zhong's wife means: Man is overthrown by heaven. There is no woman who does not have a heavenly father and a heavenly husband, but my father is the heaven that gave birth to me, and my dearest relative is just one person. My husband is a suitable heaven, and his relatives are no better than the one who gave birth to me. This Gai Ji Zhong's wife knew that Yong Jiu had changed, so she seduced her daughter by being more important than her husband. She was fulfilling her ambition to value her husband and preserving Ji Zhong. "[31]
's systematic discussion of the issue of succession to Emperor Shizong of the Ming Dynasty is another concentrated expression of Duan Yucai's political and ethical thoughts, as well as an embodiment of his academic ideal of pursuing "the Tao in the Scriptures" in his academic research.[32] Duan Yucai's concern on this issue is closely related to his political and ethical thought of attaching importance to the relationship between monarch and minister, father and son.Emperor Shizong of the Ming Dynasty, Emperor Jiajing, was the eldest son of King Xingxian, named Zhu Houcong. His father, King Xingxian, and Ming Xiaozong were half-brothers, both sons of Ming Xianzong. After Xian Shifu, his third son succeeded him and became Emperor Xiaozong of the Ming Dynasty. After Xiaozong's death, Xiaozong's eldest son succeeded him and became Wuzong of the Ming Dynasty. Wu Zong had no heirs, so Zhu Houcong was chosen to succeed Emperor Shizong. In terms of family ranking, Ming Shizong and Ming Wuzong are uncles and brothers, with Wuzong as the elder brother and Shizong as the younger brother. This kind of inheritance belongs to the category of "brothers succeed to brothers" in terms of etiquette. Due to the improper interpretation of the etiquette system by the court officials Yang Tinghe and others at that time, Shizong was asked to call his father Xiaozong and instead call his father, King Xingxian, the emperor's uncle. was opposed by Sejong. Later, Ming Shizong simply posthumously named his biological father the emperor and put him in the emperor's temple for sacrifice, thereby disrupting the imperial lineage after Emperor Xianzong of the Ming Dynasty. Regarding this rather complicated historical event, Duan Yucai severely criticized Shizong's actions based on the etiquette and law of "being a man and his son". The final conclusion is: Ming Shizong's behavior was "not usurping but claiming to be usurping", which was actually an act of usurping the throne. This academic conclusion actually expresses Duan Yucai's political and ethical ideological tendency, that is, on the etiquette issue of respecting respect and kinship, he insists that political respect should be prioritized over ethical kinship. In other words, imperial rule The importance and sanctity of love are higher than the love between father and son in blood relationship.
"Chronology of Duan Yucai"
6. Conclusion
To be honest, Duan Yucai's discussion of "the way of heaven" is quite brief, and his philosophical thinking mainly focuses on the aspect of "the way of humanity". Specifically, it is mainly about Confucianism. The political ethics of "people-oriented" thinking, the monarchial ethics of safeguarding the political authority of the monarch, and the childish ethics and feminine ethics of maintaining the inherent hierarchical system. Even so, he expounded on issues such as monarchy, ministership, sonship, and womanhood in traditional political and ethical thought through the analysis of characters and ancient systems, and the examination of text errors in ancient versions. Scholars use empirical methods from classical linguistics and knowledge archeology to elucidate the general characteristics of traditional philosophical approaches. In some places, Duan Yucai also elaborated on the meaning of the words "reason" and "tianli". He discussed the "Way of Heaven" like this: "The Dao of Heaven refers to the yin, yang, five elements, sun, and stars, and the good, bad, and bad fortunes, which are the principles of fate and fate of heaven and man. Some people can understand the shallow ones, some can understand the deep ones, and some can understand just one corner. There are those who can understand it, and there are those who can never understand it. Among them, the level is as high as that of Yi. "[33]
in "Shuowen Jiezi Annotation". He took the opportunity to explain the word "reason" to promote the philosophical thought of his teacher Dai Zhen who valued "reason". He said: "In "Warring States Policy", Zheng people said that jade that is not managed is pure. This principle is analysis. Although jade is very strong, it is not difficult to manage it and find its reason to make it into a tool. It is called principle. Every thing in the world is. , it must be pushed to the point where there are no regrets and then it is settled. This is called heavenly principle, which is called good governance. The extended meaning of this is also stated in Mr. Dai's "Mencius's Symbol Meaning": "Those who are rational must distinguish a few details." It is also called "differentiation"... What does the ancients mean by "the principles of heaven"? The principles of nature are the principles of nature. The principles of nature are to compare my feelings with other people’s feelings without losing their balance. '" [34]
in "Shuowen Jiezi Annotation" and "Jingyunlou Collection" Volumes. 2. In the article "Husband and wife's union", Duan also implicitly expressed his new marital ethics through the explanation of the word "judgment". Judging from the context of these texts, although Duan did not directly discuss the ethics of husband and wife, but to prove that "牉" is the word "爈", we can still see Duan's tortuous explanation of "爉" in the gaps in the collation of these texts. "The two halves of a man and a woman become one whole", [35] implicitly expresses his idea of gender equality in family and marriage ethics. He said: ""Zhou Li·Mianshi": 'To control the judgment of all people.' Note: 'Judgment, half.' If the couple is combined, the master combines the halves to form a couple." [36] He also said: ""Zhou Li·Jiuzheng" Shuyun: Husband and wife are in perfect union and have the same body as the king." [37]
Duan Yucai also had bold and novel views in "Confucian classics" thought.In the article "Shi Jing Zhai Ji", he advocated expanding the thirteen classics to twenty-one classics. On the one hand, he advocated the expansion of reference books such as "Shuowen Jiezi", "Jiu Zhang Suan Jing", "Zhou Bi Suan Jing", etc. The elevation of classical mathematical works to the status of classics embodies the new spirit of Qianjia scholars to "use knowledge to explain classics". On the other hand, he elevated historical works such as "Guoyu", "Historical Records", "Hanshu", and "Zi Zhi Tong Jian" to the status of classics. With contemporary scholars Qian Daxin, "How can classics and history be different?", Zhang Xuecheng The view that "the six classics are all history" echoes each other and embodies the open spirit of researchers of ancient classics in the Qiang-Jia period. [38] Moreover, it also reflects the people-oriented thoughts and feelings of Anhui scholars who care about the "people's sentiments and physics" of the lower classes. He said this:
"In the past, people combined "Zuo Shi" into the classics and compiled them into the Thirteen Classics. The meaning is good. Foolishly said that it should be widely compiled into twenty-one classics, and the rituals should be based on "Dadaili" and "Spring and Autumn" 》In addition, "Guoyu", "Historical Records", "Hanshu", "Zizhi Tongjian", "Zhou Li" and "Six Arts" are not enough, so we take "Shuowen Jiezi" and "Shuowen Jiezi". "Jiuzhang Suanjing" and "Zhoubi Suanjing" have been recited and admired by common people for a long time. The exegesis, names, and systems are obvious, and the people's feelings and physics are subtle. In fact. "[39]
Duan Yucai was already seventy-eight years old when he wrote "Shi Jing Zhai Ji". He wrote this article at the invitation of Shen Tao, a young student in Jiaxing at that time. In this article, Duan agreed on three aspects: exegesis, famous objects, institutions, and the physics of people's sentiments. He also claimed that he "dare not let go of his old age", which fully reflected Duan Yucai's academic loyalty to the thoughts of his teacher Dai Dongyuan. Compared with his teacher Dai Zhen, Duan Yucai is more of a scholar than a thinker. However, while inheriting Dai Zhen's philosophical thoughts and academic lines, he also deepened and refined Dai Zhen's concept of "from words to words, from words to channels". Methods, in terms of the academic ideal of "the Dao is the master of the classics", although he did not develop a systematic philosophical thought, he incorporated some scholarly and historical works into the idea of the classics and tried to expand the traditional Thirteen Classics to The Twenty-One Classics, this "Confucian classics" thought actually contains some kind of breakthrough, and has the significance of breaking the ideological emancipation of the traditional Confucian six classics and the thirteen classics. And he maintained his concern for the "physics of people's sentiments" until his old age, which was highly consistent with Dai Zhen's ideological tendency of sympathizing with the "hungry, cold, and hidden music" of the lower class people. All these show that the new philosophical "paradigm" initiated by Dai Zhen was inherited and partially deepened by his later scholar Duan Yucai, reflecting the spiritual consistency of the internal development context of Qianjia scholarship.
Duan Yucai calligraphy
[1] Thomas Kuhn: "The Structure of Scientific Revolutions", translated by Jin Wulun and Hu Xinhe, Peking University Press 2003 edition.
[2] Here we only borrow the name of “archeology of knowledge” from Foucault, and the content discussed is not related to Foucault’s “archeology of knowledge”.
[3] "Humanistic positivism" is a newly created academic concept that I obtained from modern Western scientific positivism, logical positivism and other conceptual expressions. The article "School Pursuit and Theoretical Openness" ("Philosophical Research" Issue 11, 2004) formally uses this concept.
[4] "Jingyunlou Collection" Volume 9, page 112, "Continuation of Sikuquanshu" 1435 volumes, Shanghai Ancient Books Publishing House, 2002 edition.
[5] See my article "The Thought of "Taoism" in the Qianjia Period and the Metaphysical Pursuit of Philosophy", Seoul, [Sungkyunkwan University, South Korea] "Confucian Cultural Studies" ninth series, 2008.
[6] In the book "On Dai Zhen and Zhang Xuecheng - Research on the History of Academic Thought in the Mid-Qing Dynasty", Yu Yingshi started from the ideological framework of Neo-Confucianism in the Song and Ming Dynasties and summarized the transformation of the history of Confucian thought from the Song and Ming Dynasties to the mid-Qing Dynasty as The change of "from respecting virtue to Taoism and learning" also concludes that a new trend of "Confucian intellectualism" emerged among Qing Confucians. As he said: "The textual criticism of the Qing Dynasty, from the perspective of intellectual history, has a deeper meaning, that is, Confucianism has shifted from the level of 'respect for virtue' to the level of 'Tao Wen Xue'. This transformation, we It can be called 'the rise of Confucian Intellectualism'" (Page 21 of his book. Published by Dongda Book Co., Ltd., 1996 edition.)
[7] "Du Xu of Zuo Chuankan", Volume 4 of "Jingyunlou Collection", page 626, 1434 volumes of "Continuation of Sikuquanshu". The quotations below are all based on the revised Sikuquanshu edition.
[8] Editor-in-chief Zhang Dainian: "The Complete Book of Dai Zhen" (6), Huangshan Publishing House, 1995 edition, pp. 373-374.
[9] Editor-in-chief Zhang Dainian: "The Complete Book of Dai Zhen" (6) pp. 373-374.
[10] This point is inspired by Professor Xu Sumin’s point of view. See Xu Sumin's "Pu Xue and Yangtze River Culture", Hubei Education Press, 2004 edition, pp. 234-238.
[11] "Jingyunlou Collection" Volume 9, page 111, "Continuation of Sikuquanshu" Volume 1435.
[12] "Preface to Yu Qinya", Volume 8 of "Jingyunlou Collection", page 75, Volume 1,435 of "Continuation of Sikuquanshu".
[13] "Preface to Yu Qinya", Volume 8 of "Jingyunlou Collection", page 75, Volume 1,435 of "Continuation of Sikuquanshu".
[14] "Preface to Yu Qinya", Volume 8 of "Jingyunlou Collection", page 75, Volume 1,435 of "Continuation of Sikuquanshu".
[15] "Du Xu of Zuo Chuankan", Volume 4 of "Jingyunlou Collection", page 626, 1434 volumes of "Continuation of Sikuquanshu".
[16] "Preface to the Chinese Reading Examination of Zhou Li", Volume 2 of "Jingyunlou Collection", page 589, 1,434 volumes of "Continuation of Sikuquanshu".
[17] "Jingyunlou Collection" Volume 6, page 71, "Continuation of Sikuquanshu" Volume 1435.
[18] "Six Books", Volume 15 of "Shuowen Jiezi Annotation", Shanghai Ancient Books Publishing House, 1981 edition, page 833. (Explanation: All the "Shuowen Jiezi Annotations" used below are from this version, only the page number is noted.)
[19] "Annotations on the Pretense of Ancient Yibu", "Shuowen Jiezi Annotations", Volume 15, Part 2, No. 832 Page.
[20] "The Theory of Ancient Sound and Meaning", "Shuowen Jiezi Annotation", Volume 15, Part 2, page 816.
[21] "Preface to Miscellaneous Notes on Classical Meanings", Volume 6 of "Jingyunlou Collection", page 72, 1435 volumes of "Continuation of Sikuquanshu".
[22] "The betrothal gift is said to be impolite, and the person who dares to say it is impolite is also dare to say it", "Jingyunlou Collection" Volume 2, page 593, "Continued Edition of Sikuquanshu" 1434 volumes.
[23] "The theory of "Mingming Mingde lies in being close to the people"", Volume 3 of "Jingyunlou Collection", page 616, 1,434 volumes of "Continuation of Sikuquanshu".
[24] "The theory of "Mingming and Mingde lies in being close to the people"", Volume 3 of "Jingyunlou Collection", page 616, 1,434 volumes of "Continuation of Sikuquanshu".
[25] "The Theory of "Mingming Mingde and Being Close to the People", Volume 3 of Jingyunlou Collection, pages 616-617, 1434 volumes of "Continuation of Sikuquanshu".
[26] "Preface to the Chinese Reading Examination of Zhou Li", Volume 2 of "Jingyunlou Collection", page 589, 1,434 volumes of "Continuation of Sikuquanshu".
[27] "A Study on the Identification of the Two Characters of Killing and Murder in the Spring and Autumn Classics" (the first month of Xinwei), Volume 4 of "Jingyunlou Collection", pages 620-621, 1,434 volumes of "Continuation of Sikuquanshu".
[28] "Xi Qi, the son of Jinli who killed his king", Volume 4 of "Jingyunlou Collection", page 623, 1,434 volumes of "Continuation of Sikuquanshu".
[29] "On the regicide of a king by his mother", Volume 4 of "Jingyunlou Collection", page 624, 1,434 volumes of "Continuation of Sikuquanshu".
[30] "On the regicide of a king by his mother", Volume 4 of "Jingyunlou Collection", page 624, 1,434 volumes of "Continuation of Sikuquanshu".
[31] "Jingyunlou Collection" Volume 4, page 627, "Continuation of Sikuquanshu" 1434 volumes.
[32] For research on this issue, please refer to Chapter 3, Section 3 of Zhang Shou'an's "The Ideological Vitality of the Criticism of Rites in the Eighteenth Century - Controversy over Rites and the Reconsideration of Rituals" - Qianjia Scholars' Discussion of "Being a Queen" ”’s special identity and significance. Peking University Press 2005 edition, pp. 175-192.
[33] "Mencius's Theory of "Holiness is in the Way of Heaven"", Volume 4 of "Jingyunlou Collection", pages 634-635, 1,434 volumes of "Continuation of Sikuquanshu".
[34] "Shuowen Jiezi Annotation", Part 1, Yubu, pp. 15-16.
[35] "Shuowen Jiezi Annotation", page 189. The views here draw on the research results of Professor Xu Sumin. See page 239 of his book "Pu Xue and Yangtze River Culture".
[36] "Jingyunlou Collection" Volume 9, page 597, "Continuation of Sikuquanshu" 1434 volumes.
[37] "Jingyunlou Collection" Volume 9, page 598, "Continuation of Sikuquanshu" 1434 volumes.
[38] Professor Xu Sumin believes that Duan Yucai's argument is "more clear-cut than Qian Daxin and Zhang Xuecheng's arguments" and reflects "the authentic characteristics of the Anhui School." See his book "Pu Xue and Yangtze River Culture" No. 237 Page.
[39] "Jingyunlou Collection" Volume 9, page 111, "Continuation of Sikuquanshu" Volume 1435.
This article was originally published in "Journal of Shaanxi Normal University" (Philosophy and Social Sciences Edition) Issue 4, 2011
