requestId:68499addee23b5.86957600.
The study of the connotation of “The Translation of Huaxia Culture”
Author: Xu Lan (Doctoral student at Yuelu School, Hunan)
Zhu Han (Authorized by Yuelu School, Hunan)
Source: Author Author Authorized by Confucian Network
Preparation Original “Original Dao” No. 36, edited by Chen Ming and Zhu Han, Hunan Major Bookstore published in April 2019
Time: Confucius was in the 2570 year of the year, Gengxu on October 13, Gengxu
sans-serif;”>
(“Selected Collection of Zu Zu”, published by Zhejiang Ancient Books Book Club in 2008)
Content summary:In detail, the history of “translation of Chinese and Xia literature” since the Southern Song Dynasty can be found that the connotation of “translation of Chinese and Xia literature” has a transcendent process in modern times.
During the Southern Song Dynasty, Song and Jin confronted each other. In order to emphasize that the fate of the Chinese and Xia dynasty civilized civilization was not broken due to the southern exodus of the Song Dynasty, Zu Zu proposed the “translation of the Chinese and Xia dynasty civilized civilization” to confront the regularity marked by the Jin Dynasty. However, with the development and excitement of Zhu Xi’s school, the connotation of “The Translation of Huaxia Culture” has evolved from the righteousness of Confucianism to the righteousness of Taoism within Confucianism.
Later, with the development of academic studies in the Qing Dynasty, people regained the word “Study of Huaxia Literature” to the word “Literature” and described it as a specific “book data”.
The multidimensional remarks of the “translation of Huaxia Culture” by contemporary scholars also clearly reflect the plot of its connotation evolution. The internal rational path of “translation of Chinese and Xia literature” not only reflects the evolution of Confucianism during the Song and Yuan dynasties that has experienced a transformation from academic to Taoism, but also confessed that the cause of promoting the development of Confucianism. In addition to internal causes, more of the Confucianism’s internal self-change new data and the demand for development occupy the dominant position.
Keywords:The Chinese and Xia Wenshu; Zuzu; Learning; Taoism; Confucianism in the Song and Yuan Dynasties; Commentary;
1. Introduction
Zhuzu, Zhang Feng and Zhu XiLater generations called it “Three Ears in the South”. For a long time, people have focused on his historical or scientific fields, and have neglected the focus of “translation of Huaxia Literature” in Zuo’s academic practice.
(Zhang Feng)
For the first time, the master Zu Xu mentioned that his uncle Zu Xu had been personally “traditioned by the Huaxia Wenshu” in his book. [①] The “Su Zhi” written by his younger brother, Zuo Zu, also says: “The public’s academic career is based on nature, in his family, and in his reading of the teachings of the Chinese and Xia literature.” [②]
“History of the Song Dynasty·The Episode of the Zuzu” also says: “The family of the Zuzu has the Chinese and Xia literature.” [③] It can be seen that the “Translation of Huaxia Literature” is a secret key to the profound knowledge of Zuzu’s academic skills, and it is also the root of Zuzu’s ability to stand with Zhang Feng, Zhu Xi, and the nine purities of Lu, and to be alone.
From the history of “translation of Huaxia Culture” since the Southern Song Dynasty, we can find that the connotation of “translation of Huaxia Culture” has an evolutionary process in modern times. It evolved from the “regularity of Confucian civilization” that finally refers to “the principle of Confucian civilization” to the “Study of Yiluo Qingyuan” within Confucianism, and then evolved from “Study of Yiluo Qingyuan” to refer to specific “book data”.
The modern scholars’ comments on the “translation of Huaxia Culture” present a multi-dimensional domain. They followed the modern scholar’s explanation, and they thought or did not think of one explanation, or perhaps mixed two or three explanations together, thus making the connotation of “translation of the Chinese and Xia literature” have a clear understanding.
2. People in the Southern Song Dynasty: “The Translation of the Chinese and Xia Wenyu” is the ruling Confucianism
In the third year of Jianyan in the Southern Song Dynasty (1129), Emperor Gaozong of Song Dynasty sent people to surrender to Emperor Taizong of Jin: “I would like to cut the old sign to the old sign, which is the Liuhe area, which is the country of the large Jin Dynasty, and it is no two superior.” As a result, the military confrontation between the Jin and Song Dynasty came to an end. The Song Dynasty finally lost its military and political advantages, and the two sides moved from the military confrontation to the civilized confrontation. [④]
Zu Zuo was just in the confrontation between the Song and Jin civilizations. Although the Jin Dynasty had achieved absolute advantages in political military affairs, its civilization was still far behind that of the Southern Song Dynasty. Therefore, the rulers of the Jin Dynasty turned to work hard on the process of Hanification and the construction of civilization.
In the context of the Song and Jin dynasties from military confrontation to civilized confrontation, it naturally emergedThe Jin Dynasty in the south and the Song Dynasty in the south of the Yangtze River are the problem of the righteous civilization of the Chinese and Xia Confucian Confucianism. As Dong Di said: “The state of justice was more important in the country’s breaking period. It could not achieve the state of greatness and would have to fight for the state.” [⑤]
Since the end of Emperor Taizong of Jin, the Jin Dynasty had dealt with the Song Dynasty with the attitude of “regulating the whole country and celebrating the country”. The weak Song could only give way to the ministers and nephews of the Jin in the south. When Jin Shizong ascended the throne, he publicly declared that our country was the Congregation and Song Dynasty. He was the ruling nation, and proudly regarded himself as the ruling civilization of the Xia Dynasty, and regarded himself as the ruling. Song Dynasty regarded himself as a barbaric, and attempted to establish the legal and civilized political rights of the Jin Dynasty.
Faced with the arrogant civilization of the Jin Dynasty, Zu Zu, as a scholar of the Southern Song Dynasty, had to respond.
Although the Confucian scholars of the Xia Dynasty were brought south by the Song Dynasty, the rulers of the Southern Song Dynasty advocated the establishment of a new saying that the Confucian scholars of the Song Dynasty wanted to understand and quit their own ideas and seek rationality. This is not the same as the inheritance of the Jin Dynasty’s emphasis on tradition.
Even the officials of the Four Library of the Qing Dynasty once believed: “Since the Song Dynasty moved south, there were many opinions but few achievements, the Taoism was prosperous but the articles were declining, and the Chinese and Xia literature gained money.” [⑥]
Zu Zu knew very well that the Chinese and Xia Confucianism did not stop due to the Song Dynasty’s transit south. Therefore, in the sacrificial text “Sacrificial Text of Lin Zongcheng” written to his teacher Lin Zhiqi in the fifth year of Chunxi, the flag and chopsticks clearly proposed the “translation of Chinese and Xia literature” to respond to the correctness of the Song and Jin dynasties.
They said, “Wow! My uncle, Xiyuan, received the tribute from Huaxia Wengong, and carried it to the south. Pei Hui looked at it, but he did not get what he paid. It was like a sacred person, but the teacher and the two Li Kunji came. When they saw the harmony of their feelings, they decided to distinguish between the teacher and the life of the teacher.
Therefore, the origin of the Confucianism in Chongluo and Guanxiu was endless, and the foundation of the Yuanyou family was At the end, I didn’t care about it. I took the broad mind as my heart, but the specialty of my specialty; I took the ritual as my reality, and the branches of traditional Chinese literature. … The elders knew the great learning of the country, respected the past, and the correct discussions of the clan, and all the powers of the teachers and the two Li Gongs.”[⑦]
The Master of the Lord believed that his master, the Book of the Book of the Book of the Lord, inherited the regular Confucianism, and used this to be consistent with the regularity marked by the Jin people. href=”https://sites.google.com/view/sugarpapa”>Baocai Sweetheart Network<
發佈留言