Based on the aversion to the complex style of study of Han and Confucianism and the hatred of the theological orientation of Confucian classics, the thinking mode and theoretical paradigm of Confucianism in Wei, Jin, Southern and Northern Dynasties have undergone major changes, thus forming a metaphysical trend of thought completely different from that of Han and Confucianism. This trend of thought began in the Zhengshi period of Cao Wei, which was called "Zhengshi Feng Xuan" in history, and its representatives were Yanhe and Wang Bi. They "narrate Xuanzong" (1) and "argue that everything in heaven and earth should be governed by inaction" (2), but they are not like Fan Ning's saying that they "despise Confucian classics, don't respect etiquette, and the words float outside and come into being after a wave" (4), nor are they like Gambao's saying that the Six Classics are old and prosperous (3). "This new road, which is different from the trend of Confucian classics in Han Dynasty, condensed people's philosophical pursuit and value ideal at that time and became the essence of the spirit of that era." (5) From the perspective of the history of Confucian Classics, it was through criticizing and writing Korean Confucianism that the trend of Confucian Classics was started.
For example, Wang Bi's Annotations to the Book of Changes and Brief Examples of the Book of Changes completely abandoned the tradition of image numbers in the Book of Changes and interpreted the Book of Changes with the meaning of the Book of Changes. Wang Bi made a series of regulations on the category of Yin and Yang according to Yi, a neo-philosopher, in Notes to Zhouyi. Although it sometimes involves astronomical phenomena, it mainly explains personnel and focuses on establishing a holistic view of human society. For example, his "Analysis of Eight Diagrams in the Ninth Five-Year Plan" said:
However, the fittest, the evil way is also; If you just go against China's response, it is strong and virtuous. How can we be together? Do as you say, give priority to rigidity, the Lord is rigid, in the shoes, in the shoes, he wants to respond, so he wants to get together. ..... Birds of a feather flock together, and people are divided into groups; Love is the same, then gathering, and qi is a group.
The hexagrams extract Kun, Kun is smooth and pleasant, and the ninth five-year plan is in the middle, corresponding to the sixth two. Its divination meaning is gathering. Wang's annotation is that "when people gather as a group, they must be in harmony with each other, that is, there should be a common spiritual bond to maintain it." As a group, its internal structure must be divided into yin and yang, with softness and rigidity. If it is feminine but likable rather than rigid, or masculine but strong rather than feminine, the two go their own way, with different feelings but incompatible. This group lacks an internal cohesion and its structure is loose, which will inevitably become loose from gathering and fragmented. Therefore, within a group, femininity must be dominated by masculinity, and masculinity must also correspond to femininity. Both of them pursue each other unremittingly according to their respective positions, and consciously overcome their easygoing or strong weaknesses. Only in this way can we resonate, be harmonious in Yin and Yang, be both rigid and flexible, form a common spiritual bond, and organize into a truly stable group. "(6) This thought, summarized by Wang Bi as" the same as understanding, different from official position ",is undoubtedly similar to the social and cultural ideal of harmony (7) put forward by pre-Qin Confucianism, but it is different from the theological classics that serve the real monarchy. about
Wang Bi's A Brief Example of Zhouyi is an epoch-making work in the study history of Zhouyi. In this book, Wang made a systematic study on the compiling style, the structure of hexagrams and the philosophical function of Zhouyi, and made a fierce attack on the thinking mode of image mathematics in Hanyi, which laid a theoretical foundation for the new beauty of Yi-ology. The appearance of this book marks the real division between the Yi-li school and the Xiang-shu school in the history of the Book of Changes. Later, Cheng Yi followed his logical path and wrote Yi Zhuan. Gu commented in the early Qing Dynasty: "In the past, there were thousands of people who changed their words, such as servants and fools, and there were more than ten kinds of books recorded in the Tang and Song Dynasties. Books written by knowledgeable people are not thoughtful, but they are not too "successful". (8)
In addition, Yan He's The Analects of Confucius (IX) and Wang Bi's Interpretation of The Analects of Confucius (10) are also Confucian classics that have created a new style of study. He's interpretation of the Analects of Confucius tries to get rid of the cumbersome disadvantages of Han Confucianism and focuses on conciseness and interpretation. For example, he noticed that "thinking without learning is dangerous" and said: "Thinking without learning will eventually lead to death, which will only make people exhausted." Note: "Ask and think" says: "Those who ask questions seriously ask what they have learned. He who thinks carefully will think about what he has not done. Learn without learning, think not far, learn without precision, and think without understanding. " This makes clear Confucius' thought of combining learning with thinking in concise and lively language. Yanhe also adapts to the needs of the times by integrating Taoism into Confucianism. He not only followed the Confucian norms in social, political and ethical values, but also made a new interpretation of the Confucian way of being sage inside and king outside from the philosophical ontology, which permeated with strong social and political ideals. For example, he said, "If you use it, I will learn from the advanced": "We will change our customs and return to pure elements, and the advanced is still close to the ancient style, so we will do it accordingly." Wang Bi went further than making peace. In The Analects of Confucius, he analyzed and explained the Analects with the method of "use" and "form", which not only keenly explored Confucius' thought on ontology, but also extended it. For example, in The Analects of Confucius, the cloud explained "Confucius said: I can participate in it, and my Tao is consistent":
Through it, it is still unified. There will be a meeting later. Therefore, it is worthwhile, although it is a big event, it can be named; Generally speaking, it will be rich, but it can also be about poverty. For example, governing the people with a monarch and unifying the people.
He also explained "If you want to be silent": "If you want to be silent, you have to be clear about this, you have to show the end of this system, but you have also shown things to the extreme. Husband's words and teachings will be more common, but the shortcomings will be embarrassing; Sending messages will focus on good and evil, but the situation will be more complicated. If we seek the Tao, we cannot resist it. If we revise this book and abolish these words, we will turn it into heaven. With a pure view, the heart of heaven and earth is self-evident; If you change the cold and heat to a la carte, it will be four o'clock, and the day will be awkward? " In this way, Wang Bi expounded a set of metaphysical thoughts that did not violate Confucius' original intention and played a creative role. "As far as the value orientation at that time is concerned, people are not satisfied with the real Nestorianism society, but look forward to a natural Nestorianism society. People are not satisfied with the real monarchy, but admire a monarchy that' uses nature' and' does not harm nature'. " (1 1) Yan He and Wang Bi's metaphysical thought, their practice of interpreting Confucian classics with metaphysical principles and their unique thinking on Confucian classics are consistent with this spirit of the times.
It is precisely because it fully embodies the spirit of the times that the style of study of interpreting Confucianism and classics initiated by Yanhe and Wang Bi had a great influence not only in the Wei and Jin Dynasties, but also in the Southern and Northern Dynasties. In Jin Dynasty, Han Dynasty annotated the Book of Changes, which was reflected in Xiao, Zhouyi, Shi Mao, Shang Yi, Sheyue Yi, Confucius Justice and An Wen in the Spring and Autumn Period. Xiao Yan, Liang Wudi.
In the early years of Wei and Jin Dynasties, although Yanhe and Wang Bi had opened up the road of Confucian classics, people were still talking clearly at that time, and the study of Laozi and Zhuangzi was more valued by scholars. He and Wang Er not only regarded Laozi and Confucius as "saints", but also described the Taoist inaction as the highest virtue of "saints". In this way, Confucianism has been neglected compared with metaphysics that attaches importance to "nothingness". After the Eastern Jin Dynasty, it entered the Southern and Northern Dynasties. During the Southern Dynasties, Liu Song advocated Confucianism, especially the Three Rites. Lei Cizong, a great scholar, is as famous as Zheng Xuan. During the Qi and Liang Dynasties, the study of "Li" was particularly developed. Wang Jian, a great Confucian, "studied the Book of Rites with great concentration, and it is rare to learn from Confucianism every time he talked about it." Liu Jian, a famous Confucian, "Confucianism was supreme at that time", and his "collections were all in the world with the meaning of" reason ". (12) In addition, there are Comrade He, Sima Jun, Shen Jun, Huang Kan and Shen Zhu. What is recorded in Southern History and Biography of the Scholars is also a famous country of etiquette. At that time, Liang Wudi suffered more from the collapse of Confucianism. At that time, "officials were not good at learning classics, but the court scholars were willing to support the masses, and later generations were ignorant, and they did not give lectures." Therefore, during their four years in Tian Jian (505), they wrote: "Today, I often choose Jiuliu, who is not thirty years old. Once they fail, they can't solve the Brown problem; If you are talented, you should not be limited to years. In addition, you should "establish the country with five libraries, always take the Five Classics as professors, and each has a doctor" (13). Together with the owners Ming Shanbin, Lu Lian, Yan, He Yi, hundreds of students from each library attended classes. So "ask for more than ten years, those who are pregnant with classics go to the capital" (14); In the seven years (508), the imperial edict "establish the people, establish education (Confucianism) as the head, strengthen the body, rely on classics ..... should stimulate the itch, broaden our horizons, serve the other ten theories and spread the three virtues" (15), which made the royal family eager for Confucianism. (16) As for the Northern Dynasties, due to the strong social foundation of Confucianism and the urgent need of ethnic minorities to change the original nomadic customs, establish a new way of life and rule, and improve their cultural quality to speed up the feudal process, they paid more attention to revitalizing Confucianism. In the Northern Wei Dynasty, Confucianism flourished when there were many people (17); The study of Confucian classics in the Northern Qi Dynasty was relatively developed, which produced many famous Confucian scholars, especially Yi, Shi and Li, who were inherited by Xu Zunming and Liu Xianzhi. The Northern Zhou Dynasty, especially Emperor Wen and Emperor Wu, paid more attention to Confucianism. "The History of the Northern Scholars" said: "Zhou Wen was ordered to pay more attention to Confucian classics. ..... Lu Jing xuanqun art, lack of five gifts; Yuan Shao, the eldest grandson, is called the liaison room, which is six happy and bad. Therefore, the chapter is gradually prepared, and the scholars are against the wind. Ming emperors compiled calendars and studied art. There is a concept of respecting literature in it, and equality outside is very important ... it is based on the world and its culture and education are far away. "By the time of Yu Wentai, Emperor Wen of Zhou Dynasty, it was obviously the fashion of advocating Confucianism and promoting learning, but by the time of Emperor Wu, Confucianism was above the three religions. Therefore, Pi's History of Confucian Classics says: "Only Wei Xiaowen and Zhou Wudi can change the old style and respect Confucianism", and "Wei Confucianism flourished until the Northern Qi, Zhou and Sui Dynasties, and even Tang Wude and Zhenguan. "
Confucian classics in the Northern and Southern Dynasties not only have different purport, but also have different academic styles. As far as the former is concerned, the Southern Dynasties attached importance to the tradition of Wei and Jin Dynasties, and the annotations used mainly included Wang Bi's annotation in Zhouyi, the pseudo-biography of Confucius in Shangshu, Yan He's annotation in The Analects of Confucius and Du Yu's annotation in Zuozhuan. The Northern Dynasties attached importance to the tradition of the late Han Dynasty, and the annotations used mainly included Zhouyi, Shangshu, Zheng Xuan and Zuozhuan. As far as the latter is concerned, as the "Northern History Scholars" said: "Southerners can simplify the complex and win glory; In other words, the Confucian classics in the Southern Dynasties were deeply influenced by Yan He and Wang Bi's tradition of metaphysics and Confucian classics. They say that classics are not limited to family law, but also comprehensive, and it is commendable to be able to outline them. However, the study of Confucian classics in the Northern Dynasty was heavily influenced by the study of Confucian classics in the Han Dynasty, which was limited to explaining chapters and sentences, which was quite obvious. The so-called "Yi Shu Shu Xue" developed from the Southern Dynasties. It does not pay attention to the original text of Confucian classics, but mainly explains and expounds the old notes of Confucian classics. Liang Wudi's Shu Shu in Zhouyi and Shu Shu in Zhong Yong, Huang Kan's On Yi Shu and Ling En's Li San Yi Shu are his representative works.
This division extended to the Sui Dynasty, and scholars in the north and south held different opinions. In the early years of the emperor's reign, "I ordered imperial academy to take the exam, and I wrote down the recommendation and will use it." Now that the policy is over, the doctor can't decide whether to hide it or not. It's strange that the wine festival is ready. Huiyuan said:' Henan and Hebei have different meanings, so doctors can't cover everything. Students hold their own shortcomings and call them advantages, and doctors have their own doubts, so they have been indecisive for a long time. "(18) semantic annotation confusion, caused and deepened the contradiction between Confucian scholars. According to "Biography of Sui Shu", "Later, because of the publication of the national book, I was slandered with (Liu) for dazzling righteousness, and I was deeply frustrated by all the scholars, making them hate themselves. "This kind of situation is also recorded in the Biography of Sui Shu Yuanshan. This is an inherent obstacle to the development of Confucianism itself: "The supernatural, as for modern times, there is no way to restore teachers. "Learning can't understand, but focusing on glitz, mystifying, and planning correctly, so there are various competing theories such as opposition, opposition, and mutual obedience. I am tired of writing, confused, and devoted to customs, but I don't know how to change it. This gentleman is also covered. " (19) An unprecedented political pattern of "unification" appeared in the Tang Dynasty, but the situation that Confucianism, as the mainstream consciousness, solved many schools was obviously inconsistent with it, so Emperor Taizong and Li Shimin thought about the way of unification. The preface to The Scholars in the Old Tang Dynasty says:
Emperor Taizong took a banquet to the holy land for a long time, and said many mistakes and fallacies. Yan Shigu, the former assistant minister of Zhongshu, wrote a letter to test the Five Classics and awarded it to the world, ordering scholars to study. In addition, there are many Confucian schools, and the texts are even mixed. Kong He wrote Confucianism into the Five Classics, with a volume of 170 called Justice of the Five Classics, which is well known to the world.
The seventy-seven volumes of The Five Classics and Righteousness in the Tang Dynasty also recorded: "In the twelfth year of Zhenguan, Guozikong wrote 170 volumes of The Five Classics and Righteousness, which was called Yizan, and changed the Five Classics and Righteousness with faith." It can be seen that Emperor Taizong made a unified decision because of "various Confucianism and complicated chapters"; Kong Ying Da took imperial academy wine as his responsibility, and Confucianism participated in it. This 177 volume book was originally named Ode to the Five Classics, and Fang Gaiming named it Justice of the Five Classics. This book was first compiled in the sixteenth year of Zhenguan, and was published twice before it was officially promulgated in the fourth year of Taizong Yonghui. Confucius' Biography of Ying Da in the New Tang Dynasty recorded its story:
At the beginning, Ying Da, Yan Shigu, Sima Zhang Cai, Wang Gong and Wang Yan were instructed by minions to write the Five Classics, with more than 100 articles numbered Yizan, and they believed in the cloud of justice. Although it is a detailed blog, it can't be without absurdity; Dr. Ma Jiayun refuted his mistake and even scoffed. There is a letter to make a ruling, and the work is not done. In the second year of Yonghui, he wrote a book in the book and took an examination of it together with the doctor's three officials and the bachelor's pass. So the left servant of Shangshu shot at Zhining, and the right servant shot at Zhang Hangcheng, assisting Gao's stepfather to add losses, and the book was decided.
The Five Classics of Justice is mainly compiled on the basis of Confucian classics and righteousness since the Southern and Northern Dynasties: The Book of Changes is based on Jiangnan Yi.
Delete; Justice of Shangshu is edited according to Shu Shu of Sui Dynasty and Shu Shu of Shangshu. "Shi Mao Justice" is based on Sui He's
Delete Shi Mao Yi Shu, Liu Xuan Shi Mao Yi Shu; Justice in the Book of Rites is based on Yi Shu in the Book of Rites of Northern Zhou Liang and Li by Xiong Ansheng.
Delete the book "Remember the Great Righteousness"; Zuo Zhuan was edited according to Zuo Zhuan and Liang's The Spring and Autumn Annals. Of course, delete it
Confucius and other Tang Confucianism not only changed their old habits, but also expressed their opinions and formed their own characteristics.
The most striking things are "dispelling doubts", "integrating with evidence", "reserving differences" and "examining fears and doubts"; Today's Zhang Shi
The 24th edition of China's Philosophy published the long article "One Side of Confucian Interpretation of Classics in Tang Dynasty". Justice of the Five Classics & Analysis of the way to interpret the classics
It has been explained in detail, so I won't go into details.
Since the Five Classics of Justice was awarded to the people's stomach, it has been used to take scholars, and the world regards it as the Tao. From the Tang Dynasty to the early Song Dynasty, scholars were too cautious to make a difference.
Opposition has formed a trend of unification of Confucian classics and academics. But on the one hand, this is mainly the unity of the classics and the meaning of words, and it is also named as
Scholars must follow dogma, which binds and closes Confucianism and stifles the vitality of Confucian classics. on the other hand
As Pi's History of Confucian Classics said, Justice of the Five Classics inherited the tradition of Confucian Classics at the end of Han Dynasty. "If you want to keep Sinology in case, you can see Zheng."
The obstacle of monarch is obviously not the real resurrection of Confucian spirit. These two factors decided that it was not prosperous at that time.
The Buddha contended with his second son.