【王進】經一包養經驗典詮釋的變遷與經典價值的重建——以思惟史上原壤抽像的建構及其變遷為中間

Keywords

Yuan Rang “It’s a waste of time but not dead” Political philosophy Huang Kan Zhu Zi

In the explanation of the chapter “Yuan Rang Yi Shi” in “The Speak 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 sort out the abstraction of the original soil in historyBaocai.comConstruction and change process not only help remind the meaning and value of classical texts, but also help the construction of current and future society.

一

Z reminds the full text of the chapter “Yuan Rang YiBaocai. The Master said: “I am young but not a brother, I am old but not a person, and I am old but not dead is a reward! “Knock his love with a stick.” (“Speech·心说”)

Overview, it seems that there is no place to confuse the chapter, but when I href=”https://twsugarblog.org/”>Prepare the price for a monthAfter we are deeply clear, we will find that there are many problems in this… Let’s first understand the interpretation and translation of the annotation of modern schools: [①]

1. Yang Bojun’s “Online Translation Notes”: Yuanling’s two legs were sitting on the ground like eight characters, waiting for Confucius. Confucius cried out, “You didn’t know about gifts when you were young, you had no money when you were old, and you still had to eat food for nothing. You are really harmful.” After speaking, you knocked on his calf with a crutch.

2. “New Interpretation of the Proverbs” by Yu Mu: Yuan Rang squats with his two feet and cannot sit up, waiting for Confucius to come. The teacher said, “When I was young, I did not keep my tribute. As I was older, I had another no-nouncing teaching. But that old and not dead is like a sacrificial gift in my life.” He said that he knocked his love with the stick in his hand.

3. Li Zehou’s “Reading the Book of the Confucians”: The original soil has two legs and entertains Confucius. Confucius said: “I was not rude when I was a child, I did nothing when I was old, and I never died when I was old. This is called “harm.” Knocking his calf with a crutch.

4. Sun Yanshan’s “Book of Commentary Explanation”: Yuanlang sits without sitting, and entertains Confucius in a relaxed place. Confucius said, “I didn’t say respectful to my elders when I was young. I had no remarks when I was old and still didn’t die quickly. This is a scattered thing.” He also knocked his calf with a stick.

Literally speaking, the understanding of several versions is very different, but the thoughts expressed and reflected in the lines of the words cannot be underestimated. There are two aspects of this important body: one is the definition of abstraction of the original soil, and the other is Confucius’ attitude towards the original soil. These two aspects are one and two sides, and they are not separated, so they are discussed together.

Li Zehou and Sun Yang Shan only focus on the social relationship between Yuan Gang and Confucius (“uncle wife” and “old friend”), but do not comment on Yuan Gang’s thinking abstraction. Li Ze’s income is over a thousand months. Do you have to learn more from her? ”’s translation seems to be “observant and neutral” and almost does not stand on the spot, but its commentary clearly expressesHis attitude was, “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 he was familiar, he joked and said as if he was good.” [②] In the eyes of Teacher Li, Yuan Rang and Confucius were very familiar with each other because they were married, so they did not care about the ceremony. In other words, in a social career, the familiarity between two people can go beyond the gift. So he said lightly that Confucius’ criticism of Yuanyuan was even a “joking”. As a result, 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 tried his best to not define Yuanyuan’s thinking abstraction, but the lines of the translated words clearly expressed their rich value direction – “Yuanyuan sat without sitting, and was open to entertain Confucius”. The words “sit without sitting” and “letting go” cannot be said to have obvious value judgment directions. Overall, 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, and he was just joking; while Mr. Sun believed that he was “not yet.” “Take a gift”.

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 stands out – in the translation of verbal words, Confucius “sucked” the original soil, and the added word “sucked” just reflected his conscience. The translation of the Yuanyuan is literally faithful to the original text and does not seem to have any direction, but its introduction to the Yuanyuan sufficiently shows its negative 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 may benefit from this statement in the “Speech”. … The gift is detailed, Wen Qing, long and long, the flow of Yuanlan rose up as the decline. In Kongmen, Qin Zhang, Zeng Chen, and Mu Pi were all called madmen. If it weren’t for Kongmen’s lectures, I was afraid that Wang, He, Ji, and Ruan would be at the end of their age. The disciples of Zhuzhou and Laozi were eventually born and not dead. However, Yuanlan was a flow of Laozi, but it was not.”[④] The views of the two teachers of Yang Xuan, regardless of their differences in their thinking subjects, are certainly different from each other about Yuanran’s thinking subjects, 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 was on the “Yi Shi” stop in Yuanrong. Money Mu and Yang Bojun went beyond their attention to the “Yi Shi” stop, and were deeply rooted in the direction of forming this change. All the scholars believed that “Yi Shi” was a gift, but