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Liu Baonan’s “About the Righteousness” is the gain and loss of “Author: Chen Bisheng” Source: “International Confucianism” Issue 4, 2021
Abstract: One of the main contributions in academic practice in the Qing Dynasty was to return to Hanzhu and carry out new remissions to Hanzhu. Therefore, it is called “Hanzhu”. The Qing people had new comments on the Thirteenth Chronicles, and the new comments on “Theory” are represented by Liu Baonan’s “Theory of the Songs”. Before Liu Baonan, the Qing people had almost said that Liu Baonan’s “The Righteousness of the Chinese Annotations” was a great review of Han Annotations, but his main contribution was the “Han Ren’s Old Meaning” that quoted the content of “The Remarks” from a group book to explore “The Remarks”. The 20th century Dunhuang culture was unearthed, so that the ancients could see that Liu Baonan’s “Hanren’s Old Issue” had a large number of new unearthed statements. At the same time, the important problem of Liu Baonan’s “The Righteousness of the Speak of the Speak of the Two Han dynasties in the Pre-Qin period was to use the remarks from the books and historical books of the two Han dynasties in the pre-Qin period to explain the remarks of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak of the Speak Read “Theory” tomorrow. Liu Baonan’s “Theory of the Speak” is one of the most important annotations, but it must also be correct to understand it in order to better understand the essence of the “Theory”.
Keywords: Liu Baonan; verbal righteousness; Hanxue; Han people’s old meaning
In the eighth year of Daoguang, that is, in 1828 AD, Bao Yingliu Baonan (1791-1855), Liu Wenqi of Zhengzheng, Mei Zhizhi of Jiangdu, Bao Shenyan of Qingxian, Liu Xingen of Dantu, Chen Libi of Jurong and Yingsheng of Nanjing, were inspired by the Thirteenth Period, Jiao Xun’s “Mencius Zhengyi” invented the purpose, which exceeded the previous period, so he agreed to treat each other. At that time, there was a study of the Qing Dynasty. Since the era of Kangxi, Yanwu and Guanruokui had developed their scales, Dai Zhen and Huiqi created their essences during the Qianlong and Jiaqing periods. The scale, method and theory of the Qing Dynasty have become increasingly mature. The difference between Han and Song dynasties is very clear, and the difference between ancient and modern times is emerging. 38 years later, in the fifth year of Tongzhi (1866), 11 years after Liu Baonan’s death, his second son Liu Gongmian (1821-1884) finally wrote “The Constitution of the Constitution of the Constitution of the Constitution of the Qing Dynasty” and recalled the “Wu Zi’s Constitution” in the history of academic history in the Qing Dynasty in the “Post Preface”:
and Wu Zi of Daoguang, the former leader should give a trial, and he would go through the constitution with Wen Qi, the chief teacher of Liu Zheng, the chief teacher of Mei, the chief teacher of Jiangdu, the chief teacher of Shen Yan, the chief teacher of the Dantu, the chief teacher of Liu Zheng, the chief teacher of Xingen, and the chief teacher of Jurong and Chen Junli, the chief teacher of the Constitution, each of which was treated and approved. When the old man came up with the “Onliness”, he abandoned other things and thought carefully. According to Jiao’s method of “Mencius Zhengyi”, he first compiled it for the long term and obtained dozens of huge books. Then he compiled it and adjusted it. He did not study it for himself, nor did he want to divide the views of the Songmen. He used it to discover the holy way and prove the rituals and praises, and hoped to seek truth from facts. 【1】
This confrontation and governance has become a number of exemplary works of the Qing Dynasty. Bao responded to the “Online” of the father and son of Liu, and conquered Liu,The four generations of “Zuo Yu”, Chen Lizhi’s “Gongyang”, and Liu Xingen’s “Queliang” have not only become representative results of the study of the Dao-Xian period, but also become representative works of the Qing Dynasty. Moreover, this batch of works has a high degree of disparity in terms of learning concepts, interpretation methods, or in terms of implications and writing styles. Therefore, we must understand the best examples of learning in the Qing Dynasty, especially the Taoist and Xianxue. Taking Liu Baonan and Liu Gongmian as an example, one of the most important interpretation methods in the Qing Dynasty’s memorials, namely, the basic method of “certifying the truth”.
1. Two ideas discussed in “Hanxue”
The understanding of the Qing Dynasty’s miscellaneous meaning has two basic goals. The first is from the perspective of modern academic research. Qing Dynasty commentaries were the organizational part of the Qing Dynasty academic practice. Therefore, the study of each annotation and commentary should be evaluated in the entire Qing Dynasty academic history, with the goal of understanding the Qing Dynasty academic history. The second is from the perspective of traditional learning. The purpose of the Qing Dynasty’s memorialization was to go back to learning and understand meaning. Therefore, the study of the works of memorialization should be placed in the context of learning for assessment, and the goal is to understand the classics themselves. The former is an internal perspective, while the latter is an internal perspective, and the two are equally important. Since the beginning of the Qing Dynasty, from Zhang Taiyan’s “Han Xuexiu”, Liu Shipei’s “The Discussion of the Qing Confucians” and other Qing Dynasty academic historiography, to Liang Qichao’s “History of the Academic History of China in the Nearly Three Hundred Years” by Liang Qichao and Qiu Mu, both of which are aimed at summarizing Qing Dynasty, they understand Qing Dynasty academics more from the perspective of academic history. From an internal perspective, we examine the usefulness of the interpretation of the Qing people’s slander, and examine the specific and gentleness. The work of learning problems is not seen much.
From the internal perspective of learning, the article “sparse” is one’s own explanation of “note”. Therefore, the standard of slander must be the usefulness of interpretation and annotation. This is the goal of the Qing people returning to “Hanxue”. In the Qing Dynasty, there are three meanings of the name “Hanxue”. One refers to the Han Dynasty’s academic practice, namely the Zheng Notes of the Three Gifts in the Nine Paths and the He Notes of the Gongyang. The “Four Cus” says: “The holy sects are sacred and singular in the world. The purpose of the establishment is as high as the sky, and there is no remark to be allowed. The following is the remarks of the comments. Since the Hanjing period, Confucian scholars have followed the waves and learned all six changes… If they want to live, they will be defeated by the Han and Song sects.” [2] The “Hanxue” here is the Han Dynasty’s academic practice. The second refers to the study of the Han Age academic studies by the Qing people. For example, Jiang Fan wrote the “Continuation of the Han Chinese Students in the Kingdom”, “Han Xue” means the Qing people who governed the Han Age academic studies. Three refer to the basic methods of the Qing people in governing Han Dynasty. As the Qing people said that Han was raised by exams, and Song Dynasty was promoted by moral principles. However, in general, the three “Hanxue” ultimately point to the Han academic self, and more accurately, it is through HanxueIn addition to learning, we know how to write.
So, for the Qing Dynasty, why were the books that people in the Han Dynasty understood so important? Ruan Yuan wrote the preface for the “Continuation of the Chinese Academy of the People’s Republic of China”, and opened his head and said: “The reason why the two Han schools are the ones who are respectful to TC:
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