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The transformation of classical essays and the reconstruction of classical value—the middle part of thinking about the abstraction of the original terrain in history and its transformation

Author: Wang Jin

Source: Zhejiang Social Sciences, Issue 9, 2017

Time: Confucius was the 15th day of the first month of Wuxu

            Jesus March 2, 2018

Content summary:In the history of thinking, two different structures emerged from the abstraction of Yuanyuan. Yuan Rang was first regarded as a “descendant” person, but later transformed by Huang Kan into a “sage of the outside world” with independent thinking. The former focuses on the relationship between Yuanran and Confucius, and then puts the whole chapter on “old but not dead is a reward”, so as to deeply think about the basic problems of the order of gifts; the latter focuses on the personal thinking of Yuanran, protecting the gifts of Yuanran, and then providing ideological resources for the dissipation of the order of gifts. Zhu Zi made a creative emphasis on Yuanyuan abstraction, and while respecting Yuanyuan’s thought abstraction, he made the most basic denial, so that the purpose of this chapter can be reappeared. Modern thinking, based on equally unrestrained arbitration, eliminates Zhu Zi’s efforts, conceals the originally serious problems of the chapter, and reduces the serious value of the chapter and classics. Only by transcending the vision of modern thinking can the value of classics be truly reconstructed.

 

Keywords:Yuan Rang/”Old but not dead is a reward”/Political Philosophy/Huang Kan/Zhu Zi

 

Author introduction:Wang Jin, PhD in Philosophy, associate professor of the Department of Political Science of Guizhou Teachers, and a researcher at the Institute of Guizhou Yangming Civilization. Nuoyang 550025

 

In the explanation of the chapter “Yuan Rangyi” of “The Speak of the Speak of the Sword”, Huang Kan and Zhu Zi had a grand disagreement. Modern contemplative scholars have failed to pay enough attention and understand it, which has led to the meaning of this chapter being obscure and unclear, and has also caused the chapter to fall to its proper value. The key here lies in understanding and defining the abstraction of the original soil. In-depth review and sorting out the construction and change process of historical abstractions of the original soil not only helps to remind the meaning and value of classical texts, but also helps the construction of current and future society.

 

Z reminds the full text of the chapter “Yuan Rang Yi Shi” here to facilitate analysis.

 

Yuan Rang Yi Wai. Confucius said, “I am young but not a brother, I am old but not a man, and I am old but not dead, which is a reward!” I knocked on his love with a stick.”(《Speech·心英》)

 

Overall, it seems that there is no place to confuse this chapter, but when we understand it deeply, we will find that there are many problems in this… Let’s first understand the situation of the modern annotation version of the annotated version of various modern schools 1. Yang Bojun’s “Online Translation Notes”: Yuan Rang’s legs were sitting on the ground like eight characters, waiting for Confucius. Confucius cried: “You didn’t understand the gifts when you were young, and you had no money when you were old. You still ate food in vain. It’s really a harmful thing. “After speaking, he knocked his calf with a crutch.

 

2. “New Interpretation of the Confucianism” by Yu Mu: Yuan Rang squatted with his two feet and couldn’t sit up, waiting for Confucius to come. The teacher said: “When he was young, he did not keep the gift of siblings. As I grow old, I have another unspeakable teaching. But that kind of old without passing away is like a fortune in life. “He said that he knocked his love with the stick in his hand.

 

3. Li Zehou’s “Reading the Book of the Confucians”: Yuanlan has two legs and entertains Confucius. Confucius said: “When I was a child, I was not arrogant, I did nothing when I was old, and I never died. This is called trauma. “Knocked his calves with a crutch.

 

4. Sun Yanshan’s “Book of the Commentary”: Yuan Rang sat without sitting, and was indifferent to the place of hospitality. Confucius said: “When he was young, he did not say respectful to the elders, and he had no words when he was old, and he was still unhappy when he was old. This is a disaster. ” and knocked his calf with a stick. Literally 官网网网网网网网网网网网网网网网网网网网网网网网网网网网网网网网网网网网网网网网网网网网网网网网网网网网网网网网网网网网网网网网网� Aspects: First, the definition of the abstraction of the original soil, and second, Confucius’ attitude towards the original soil. These two aspects are both sides, and they do not separate, so they are discussed together.

 

Li Zehou and Sun Yanshan only focus on the social relationship between the original soil and Confucius (“old wife” and “old friend”), but for the original Rang’s abstraction of thinking is not rated. Li Zehou’s translation seems to be “objective and neutral” and almost does not stand on the spot, but his comments clearly express his attitude towards the scene, “Yuan Rang said that he was Confucius’s wife, and he was not very polite to Confucius, and Confucius was not polite to him, but because of his familiarity, he joked and said with a good look. “② In the eyes of Teacher Li, Yuan Rang and Confucius were familiar with each other because they were married, so they did not care about the ceremony. In other words, in social life, the relationship between the two people can exceed the ceremony. So he said lightly that Confucius’ criticism of Yuan Rang was even “quipped”. From this, it seems that, this chapter does not have any “small meaning” and there is no need for any serious discussion. If you have to say what value and meaning of this chapter has, it is just a vivid reflection of Confucius as ordinary as ordinary people, and likes to joke. Teacher Sun also cares about not defining Yuanyuan’s thinking abstraction, but the translation of the words in the verb is clear官网 expresses its thick value direction – “Yuanlan sits without sitting, and entertains Confucius in the ground”. The words “sit without sitting” and “let go” cannot be said to have clear value evaluation directions. From a general perspective, the two teachers, Li and Sun, seem to have no intention of paying attention to Yuanran’s abstractions of thinking, but only paying attention to Yuanran’s actions against Confucius (“Yi Shi”). The only difference lies in their understanding – Li Zehou thought he didn’t care, so he was just joking; while the teachers, Mr. Sun, believed that it was actually a “god”.

 

Yang Bojun and Mo Muye pay great attention to Yuanyuan’s ideological abstraction problem. In Yang Bojun’s view, “This person is a person who has the initiative and intention to oppose Confucius”③, but Master Yang still clearly expressed his attitude and position – in the translation of verbal words, Confucius “should” the original soil, and the added word “shou” just reflected his direction that Confucius agreed with Confucius’s thoughts; Xi Mu’s translation is literally faithful to the original text and does not seem to have any direction, but its introduction to the original soil sufficiently shows its denial attitude. “The original soil is conveyed to the art of revelation of the old and new, and is engaged in the way of prolonging life and raising life. I am afraid that this is beneficial to the words of “Theory”. … The gift is detailed, the text The slightest slightest slight, the rivers of Yuanyuan rose by the decline. In Kongmen, Qin Zhang, Zeng Xi, and Mu Pi were all called madmen. If it weren’t for Kongmen’s teachings about Dan, they would be afraid that Wang, He, Ji, and Ruan would be at the end of their age. The disciples of Zhuzhou and Lao Dan were eventually born and not dead. However, Yuanyuan was a river of Lao clan, but it was not true. “④天国The views of the two teachers, Yang Xuan, did not matter what differences they had in terms of their thinking subjects about Yuanran, but in their opinion, Yuanran must no longer be a popular “old man” of Confucius, but a person with independent thinking, thus making Yuanran gain the abstraction of “thinker”.

 

According to the general perspective of this chapter, my attitude towards this chapter is complicated and vague. The focus of Li Zehou and Sun Yang Shan is on the “Yi Shi” stop in Yuanrong. Jiu Mu and Yang Bojun have surpassed their attention to “Yi Shi” stop, and are deeply rooted in the dire