【吳麗娛】《禮論》的興起與經學變異 ——關于中一包養網站古後期經學發展的思慮

In recent years, academic research including tribute has been continuously expanded. Above all the micro-study research on various topics, the tracking and assessment of the overall development of learning and the changes in the changes seem to have also entered the vision of students.

Not long ago, Teacher Wu Zhen published an article “The Reconstruction of the Classic World of Song Dynasty” [1], defining that the 11th century Song Dynasty New Confucianism was a rejuvenation movement of Confucianism. He believed that if the changes in the Tang and Song Dynasties were taken as a spectacle If you turn your eyes from the Buddhist or mysticism inside to the inner world of Confucian civilization tradition, you will find the evolution of the traditional Chinese traditions since the Middle Tang Dynasty. In fact, it gave the main mechanism for the realization of “thinking and rupture” in the new Confucianism of the Song Dynasty, and it also caused the traditional Chinese learning to occur.The translation of the theory of science.

Wu Zhen changed from the analysis of science to this basic problem, and it was very exciting to find the connection and change between the Tang and Song dynasties. But the problem is that the Tang and Song dynasties were The evolution of learning has its long process of development. In this regard, the Sui Dynasty and the late Tang Dynasty may not have been eliminated (581-755), and the Tang Dynasty’s remarks and the rise of the “doubt change” trend, if It is obviously not enough to say it from the Middle Tang Dynasty. This is often neglected by previous studies and thinking history. Therefore, the author once tried to use the work of “Six Continuous Books” by Wang Tong, a middle school student in Sui Dynasty, and the advocacy of the Middle Taoism, to demonstrate the impact of his thinking on the “Revised “Tribute”” between the times of view and the development of the thinking and academic concepts that included the new “Years” in the late Tang Dynasty[2].

The picture is Wang Tong’s “Chinese Words”, and Anning Hu’s family left blank space to hide from the book

Everyone, in this way, still lacked the academic roots of the Qing Dynasty and even the late Middle Ages and found the academic roots. The Qing Dynasty scholar Pi Xirui wrote in the Yuan Dynasty of Xihan and Cheng to Donghan. In the prosperous era of learning, I believe that the decline of the schooling period after that, until the Northern and Southern Dynasties entered the era of separation of education. The Sui Dynasty was in a unified state, and there was a judgment that “after the unified state, there was Southern and Northern schools, but there was no Northern schools.”[3]. So, Why did the academic division between the north and the south move to the unity of the south? Previously, scholars have tried to understand this problem from the perspective of classical interpretation. They may be promoted from Zheng Xuan Rong and related academic disputes, or even from the difference between the north and south meanings. The differences and the relationship with the “Five Truths” and other arguments have been evident in the late period of the rise of the world [4]. However, the consequences of the change are from or not. Although the transition of the method of academic commentary is very important, if we only analyze the conflicts of King Zheng and the knowledge of the ritual, we are afraid that we will not be able to find the origin of the changes in the Wei Dynasty and the Southern and Northern Dynasties in full.

There is a little need to pay attention to: After the Southern Dynasties, ” The works of “Talks” have become a learning question that emphasizes both moral evaluation. The reason why Pi Xirui has developed the trend of “changing the body of the text and pursuing the flesh of the bones” in Southern China [5] should be directly related to the generation and spread of the genre of “Talks”. Although this cannot be separated from the academic environment of Confucianism and mystery, there is also the reason for the development of “Talks” itself. Many years ago, the teacher of the chief teacher of the building and the chief teacher reminded the writer “Talks<a The main nature of the book "Highlights" in the Southern Dynasties' academic practice. Related comments such as Shi Rui's discussion on the Northern Zhou Dynasty.From the late Tang Dynasty to the early Tang Dynasty, the change of the gift system and the civilized academic system mentioned the book "Jiangdu Collection" and the works and features of the southerners such as Xu Guang, Chen Yong, Cui Lingen, and Yu Weizhi used, including He Chengtian's "Travels" [6]. Wu Yu discussed the source and influence of the academic essence of "The Opening of the Yuan Dynasty" and specially confirmed the relationship between this book and "The Tribute" and "The Three Gifts of the Emperors" and "The Collection of Jiangdu", which thus contributed to the problem of the Tang Dynasty's Southern Dynasty's transformation [7]. However, due to the differences in the way of writing in the South and North, the specific paths and reasons for the changes in late medieval education, this article still chooses to make a special pursuit of the book in the South and North.

1. Traceability: The emergence and meaning of “Shiqu Gifts”

The “speak” in “Treaches” is originally a kind of literary form. “Wenxin Diaolong·The Eighteenth Discussion” says: “The sage is called “The sage”, and the theory is said to be “The sage”. The theory is ethical; the ethical theory is not refreshing, but the sage will not be ruined.” He also believed that Confucius remembered his words as “The sageBaohua.com“, which is the beginning of the name of the slogan. “Abuse is to use “Abuse” as a book for discussion and reasoning. However, the name “discussion” is used as a gift, which means that it cannot trace the origin of Xunzi’s “Travels” and “Shiqu Gifts”.