【劉小楓】“詩一包養言志”的內傳懂得——廖平的《詩緯》新解與中國的現代性問題

Abstract: Platic—Aristotle’s poem is legislative, and Confucius’s poem is also legislative. When Chen China faced the storm of the “evolutionary system” in the East, Liao Ping, a young scholar in the late Qing Dynasty, tried hard to regain the “old law” of Confucianism, and especially valued “Pen Shu”. The first choice of ancient scholars in the late Qing Dynasty to challenge the Oriental “different system” was Confucian Yangs, but with Kang Youyi, in order to use the “reform of ancient times” to adapt to the differences between Oriental people, Liao Ping held the essence of the royal political theory of Gongyang. Liao Ping believed that the three sects of “Su Wang” and “Chinese and Foreign sects” advocated by Gongyang School all originated from Confucius’ “Penadon”. To understand this source, you must follow the guidance of “Pen Shu”, because the “Pen Shu” said, “The subtle examples are all about the case.” Regarding the old saying of “Pen” as an ancient story and in the preface, Liao Ping “revealed the essence of poetry in Confucian internal science at the beginning of the four beginnings, five emotions, six emotions, and the principles of matching, and the article “, and proposed that “the “Pen” is also “the will of “empty words to wait for the future”, and for the current thinking about the relationship between China’s new policy and the situation of globalization, it provides thought-provoking secret thinking.

Keywords: poetry; “Personality”; internal learning; saints; practitioners

Aristotle’s “Personality” (also translated “Personality” and “creative learning”) The original meaning of the book title tests that the parents once fought endlessly. poiētikē ( Poems) There seems to be no difference between the nouns derived from descriptive words ending with ikē such as auletikē ( 官网), politikē ( city-state), and rhetorikē ( verbalism), and is not the case. The original meaning of poiē- comes from the verb of poiein (produced) with behavioral meaning. If poiētikē is translated directly, it is translated as “produced [technical]” (omitted technēs). If you have a commentary, it is best to directly write the name of Aristotle’s book as poietic [art] so as to save the original meaning of “making” and highlight the poet.(People) is maker (producer).

Aristotle clearly discusses the production of poems that belong to Yanling works, and it is probably more appropriate to translate them as “poetry [art]”. Many years ago, the author wrote an article discussing the nature of Aristotle’s “Praise”, trying to illustrate that his poem belongs to politics, and mentioned that Liao Ping’s “Praise” is also a political science. Liao Ping’s manuscript on “Personality” not long ago, Pan Lin packed up the book, which attracted the author’s further thoughts. poiētikē( Poetry) This Greek text is derived from the daily production behavior, which has given Platz and Aristotle the following questions: What is the difference between this behavior and other production behaviors in the world, and how is the difference between the poetry and other production techniques in nature. In China’s modern experience, does this problem exist? 1. What does “poetry is a will” mean? Liao Ping: “poetry” (reviewed by Pan Lin)

According to tomorrow’s daily usage, “poetry” refers to Chengyan’s work, and in ancient times, it also mostly refers to Chengyan’s “poetry” chapter, which does not seem to include behavior, but is actually negative. According to the interpretation of the classical books “Speaking and Episode” and “The name of the name”, “the poem is the will” and “the place where the will is”, it clearly shows that it has behavioral meaning, and even if it specifically refers to a kind of spiritual behavior. This term originates from the famous “speaking the will” in “Book of Shun Dian”, and “speaking” is obviously the behavior of the soul, as the famous saying in “Book of Collections” says: “Whether the mind calls the will, the heart has the will, must be expressed in words, so it is called “speaking the will”. This statement is both an interpretation of the “Pen” chapter of “Pen” that leads to the words, and also an interpretation of the “Pen” of the behavior of a soul, as stated in “Pen·National Style·Preface to Guan Ju”: “In the heart, the mind is the will, and the speech is the meaning of “Pen”.

If “心” is a spirit behavior, that is, what is called “心” is what the will is to control” (心视·天天天天天天天天天天天天天天天天天天天天天天天天天天天天天天天天天天天天天天天天天天天天天天天天天天天天天天天天天天天天天天天天天天天天天天天天天天天天天天天天天天天天天天天天天空空空空空空空空空空空空空空空空空空空空空空空空空空空空空空空空空空空空空空空空空空空空空空空空空空空空空空空空空空空空空空空空� It is said to carry it down and hold it down.” (Page 18) “Holding” is a specific daily behavior, that is, holding it tightly, and not ignoring it. It is used to train a spirit behavior, that is, the spirit’s yearning for a certain high-altitude or high-priced life method – Sucrates calls it “sorcery” desire to incite. “Inheritance” refers to the desire to fulfill the will of this will, that is, everything that is said to be ambiguous. The so-called “supposedly as perseverance” refers to the mental and willingness of those who are obsessed or have a broad mind. If it is said that life is concise, then the beginning of the meaning does not mean that he has the talent for writing poetry as he is now called, butIt means having a high degree of long-term burden. The result of this kind of negative thought is of course Cheng Yan’s slander. It is said that “the mind has something to do, and it must be expressed in words.” However, it is obvious that it is impossible to say that the negative ambition is only limited to making words and not acting in a clear way. As we all know, from ancient times to the present, there have been many extremely convincing politicians in our country, Mao Zedong, who is a model that is compared with us.

Some people may say that “Pen Shu” belongs to “Pen Shu” and “Pen Shu” has long been judged as absurd and unreliable by Confucianism. Why can we rely on the words of “Pen Shu” to understand “Pen Shu”?

In 1918, Liao Ping said in the preface written for Hu Weiyuan’s “Pen Shu” that judging the “Pen Shu” as absurd and unreliable” was the connotation of the Song Confucianism:

The Six Books are the notes of their words, and the Six Books (Pen Shu is also written as a miniature, which is a secret teaching) For examples, such as Qimen, Liuren, and Fire Pearl Forest. Those who study academic masters must first check the examples and then be able to understand their books. If there is an example, they will not be able to read them. (Page 59-60)

The “number of art” mentioned here will remind us of the “technology” mentioned by ancient Greek wise men, but Liao Ping used the “number of art” to explain that there was a nearly secret internal academic tradition in the Sixth School of the Han Dynasty, and the “technology” of ancient Greek wise men is not “secret”, unless it specifically refers to the “governance of state (political art)” discussed by Sucrates and Protagora.

Liao Ping said that the book was a gate that reads the Liudu Weiyan. “After Liu Xin, ancient Chinese writers in Donghan established their doors, so they specially studied the writing, recorded current events in “Years” and established prefaces with historical events.” This was why the so-called test-style practical learning direction was opened. Even so, from the Wei Dynasty to the Sui and Tang Dynasties, most Confucians were still proficient in internal learning [secrets]. After the rise of the Northern Song Dynasty, this old tradition was almost gone, and the book was judged as “sorrowful words” (page 60).

In fact, the attack on Chengxue was not only because Liu Xin had established a student. Huan Tan said: “Now people who are smart, smart, talented and talented are gained books and are called “The Book of the Later Han Dynasty: Huan Tan”). Zhang Heng said suddenly: “Since the beginning of the simultaneous spirit, Confucians have been competing with the sages and have also attached evil words. Heng used the simultaneous spirit to be deluded is not the law of the sage” (“Later Han Book·Zhang Heng’s Episode”). Wang Chongyi contemptuously thought: “There is a divine spirit, and the question of the six kingdoms is what the ugly scholars say” (“Yuheng·Divine Chapter”). Any confession of