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The question consciousness and thinking theme of “Five Truths” – A discussion of the historical meaning of the thinking of Kong Jingda’s unified learning
Author: Zheng Wei
Source: “Tianfu New Commentary” No. 5, 2022
Abstract: The Tang Dynasty Kong Jingda and others Therefore, in order to start a unified era in history, the position of the official and the achievements of knowledge were of course the most important foundation, but in the most basic sense, Kong Guangda and others secretly integrated a period of energy and destiny of literati and doctors in the process of cleaning up their academic production, and the common sense and the subjective consciousness of scholars expressed their beautiful faces? Could it be…that person? It has become the most clear connotation of the times in “Five Truths”, and the clear Confucian morality and character are a distinctive feature of the Han and Tang dynasties that distinguish them from Wei Xuan and Song and Ming dynasties. Only by connecting with modern scholar traditions can we more deeply understand the origin of the unified learning of the Five Truths and the meaning of thinking about historical meanings.
Author introduction: Zheng Wei, professor and doctoral supervisor of Shanxi University of Literature, purpose of the discussion: study history of literature and art and classical research.
Kong Khan, a scholar in the early Tang Dynasty, was an unparalleled figure in history. The Five Truths, written by his leader, opened up a unified era in history. The so-called “uniformity” refers not only to the “Five Sects” that ended the academic bureau of the separation of academic studies in the Wei, Han, Southern and Northern Dynasties and the unrestrained Confucianism, but also to the important content of later generations of academic teaching and subject examinations, and thus also to the politically unified thinking foundation. For the former, Kong Guangda and others systematically cleaned up the essence of the training of the Southern and Northern Dynasties in Han, Wei, Han, Southern and Northern Dynasties, and unified the learning of the South and North and obtained unquestionable intellectual achievements; for the latter, “Five Truths” used the position of official learning to plunder the authority of thinking, which is also an uncontestable fact. This is the two basic judgments of the study of Kong Sengda. The inside and the understanding of Kong Sengda are usually treated as an outstanding intellectual and representative of the official academic.
But in the historical records, Kong Guangda was a polite and courageous Confucian scholar, and a group of famous officials in the early Tang Dynasty, including him, also knew that the emperor’s reverence was his own response. The part of the scholar’s subjective consciousness revealed here was definitely not inferior to that of the Confucian scholars. “Five Words” repeatedly asks to be content with the ancient righteous personality of “adhering to the Tao and passing away”. It is so obvious about the social beauty of cognitives, the standing of words and the martyrdom of their martyrs. In fact, it breaks the aesthetic ethics of Han Dynasty’s “taking the king as the heaven” and “stop giving gifts when you feel affection.” Under this situation, how should we understand the relationship between official academics and scholars’ energy requests? In this regard, when discussing the “governance” fantasy of modern scholars, Mo Mu pointed out that modern times have cultivated the political situation through the examination system, while the official intellectuals still hold on to it even though they are in the political system.He was passionate about “using science to guide politics and using politics” and did not want to do pure ruling things. He also pointed out that even for the monarch, there is a perception that “the bureau is guided by academics, and the emperor is also a teacher”, and it influences the factual separation of modern “governance” and “teaching”. [1] The money-mus contacts intellectuals to discuss modern governance and political systems in traditional ways, which helps us to change our stereotypes of modern officialdom, and also helps us to get out of the “comfort/reaction” form of academic research under the official landscape, and then understand the scholarly-mindedness and the reasons for unified learning from the head.
1. The relationship between academic, Taoism and worldly movement
The predecessors have the understanding that academic transformation from worldly movement, and the views of “the dwelling of science is the rise and fall of worldly movement” [2]. The latter regards learning as the foundation for determining the prosperity and decline of the world and giving it the effectiveness of saving the world and people’s hearts is due to the intellectuals’ initiative to relate the nation’s demise to themselves and the thinking of a civilized decision-making theory that is connected with each other. Especially when living and moving ups and downs, the need for order reconstruction often arouses the most awakening problem awareness of literati and thus brings a more realistic academic creation. Therefore, in the history of modern academic thinking, the creation of new learning is always carried out at the beginning of the relationship between the study of the art, Taoism and the world, and the fate of the previous learning has often been stamped with the useless learning and even the “clear talk”.
Kong Yanda, the leader of the Communist Party of China, also faced the same situation. In his time of life, Sheng Yu, who was in parallel with the three religions, confessed his true love to the Confucian Lingyi. At that time, the situation of “Confucianism was indifferent and unable to be sorted out, and they all fell in love with the ears of the people” [3] was very widespread, or it was said that “the contempt and Mohism were despised, and the Taoist words became prosperous” [4]. These can all be regarded as representations of the mysterious thoughts since Wei Dynasty’s history in the process of combining Buddhism and Taoism. Therefore, at the beginning of the Tang Dynasty, when the ministers doubled their efforts to actually choose the “Wait of Shun”, they would definitely be in the air to clean up and criticize the academic practices of the Southern and Northern Dynasties. Emperor Taizong of Tang reflected on the history of the three emperors of the Liang Dynasty who “respected the ambitions of the three emperors of the Liang Dynasty, but only loved the teachings of the Yan and Lao clans”, and told the governing strategy of “only in the way of Shun and the teachings of Zhou and Confucius”. The purpose is that those who ruled should be “careful to what they like.” [5] As for the opinions of ordinary literati and great scholars, they have long linked the history of the sinking of China since the West and the mysterious style, and have concluded the teachings of the deceased nations in the past as the mysterious, floating and “not following the world” of the scholar’s heart. The “Scholars” in “Xing Book”, “Song Book”, “Chen Book”, “Liang Book” and “Southern History” are all the prosperous period of Han Dynasty to the prosperous Confucianism since Wei Dynasty. It is roughly regarded the period of Zhengshi of Wei as the dynasty of history, and used the mysterious thought to conquer the Wei Dynasty and the Jiangzuo Dynasty.The scholars who were exposed to “respecting the competition of China and chauvinism” were often associated with serious consequences such as “Huaxia is in a state of turmoil, and her clothes are exhausted”, “silence and slackness, and the destruction of famous education”. All these show that in the Tang Dynasty’s choice of history, the two extreme contrasts in history constantly strengthened people’s overall imagination of the inseparable separation of learning style, scholar style and worldly affairs, and also strengthened the thinking of the monarchs and ministers of the early Tang Dynasty to solve social and political problems through the reconstruction of civilization.
The “Qingwen” theory was constructed in this way. As a broad social consciousness, it actually became a potential language for the political and civilized activities of the Tang Dynasty. Kong Guangda and others ordered to compile the “Five Issues” to solve the problem of “Confucianism has many doors, and the chapters and sentences are complicated” [6], and to clarify the tradition of Confucianism through the collection of academic history, and thus restore the social integrity of the great scholars and literati. The “Preface to the Five Truths” has a basic view of history, that is, the creation of classics is based on the political need of “setting an example”, so it is “describable” and is used simply; but the circulation of classics is a process of increasing the affairs and using literature, and even concealing the sage’s initial aspiration to establish words. Kong Dangda evaluated historiography from the perspective of “literary” and believed that age was the cumulative stage of literature. Therefore, Confucius came out to “correct the literature, improve its essence, and remove its rigorousness&
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