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The expansion and disagreement of classics – the interpretation, translation and writing of Confucian interpretation history
Author: Jing Haifeng (dean of Shenzhen University of Science and Technology and Philosophy)
Source: Author Author Authorized by Confucian Network, Original from “Chunshan Journal” No. 3, 2022
Abstract: Confucianism is a set of academic questions composed of classical interpretations. These classics themselves have a complicated combination and transformation process. From the final “Six Periods” to the final “Thirteen Periods” after the Song Dynasty, the text evolution history in the middle lasted for more than a thousand years. In addition to the changes of the classical system itself, in the process of cleaning up, deciphering and expounding these classics, many situations that are beyond ordinary interpretation rules have been derived. The test picture does not choose other ways outside the regular explanation, either doing, expanding, or talking about things, causing the original classical concept to be strongly affected. These changes to the concept of “revolution” and are different from the special methods of solving the correct answer. Although there are very few data in the history of interpretation, they have endless impact on the development of academic development. However, the other classical understanding of invested network may try to break through the original classical frame limits, including a lot of information worthy of attention. Exploring the phenomena in history, expanding the concepts and the relationship between them, and understanding the complexity of Confucian classical essays and exploring deeper academic resources in history is an extremely interesting task.
Keywords: study; essay; classic; essay
Confucian classics first had the “Six Sects” and then expanded into the “Thirteen Sects”. The adjustment and change of text content lasted for a long time, reaching a thousand years. In addition to the changes in this paper, the classical interpretation activities are surrounded by the interpretation of classical interpretation texts, which are all based on the annotation of texts and interpretation of these basic classics. It is worth noting that in the interpretation activities, in addition to the common principles of touching and explaining methods, there are also some contents that are the adjustment of the interpretation object from the header setting and “interpretation” structure, so that the interpretation can more diverge with the purpose of the interpretation activity. This effort to reform or sparse classical itself can have surpassed the scope of popular interpretation, and bring more complicated problems into the process of understanding classical knowledge, and even has some kind of overturning the established classical framework and cognitive structure. Although these strange treatment methods are not mainstream in solution, they still exist in the overall shape of learning, and become the potential energy that affects the development of classical history. Confucian classics are not spiritual creations, but are derived from the activities of people themselves.Experiential summary and energetic reflection. This secular feature makes it difficult for “王” to form an absolute drows between ordinary and ordinary writing, just as there is no unsurpassed obstacle between the mortal and saint of personality, between “王” and “王”, in terms of components, especially in the transmission of meaning, it can be very likely to be in a fluid state. Because these “religious” themselves are not divine scriptures or divine beliefs, but are natural crystals of human energy and material life, so they are not absolute, closed or exclusive; in a living environment, people can go to the “religious” creation process and understand how these “religious” are formed. It is precisely because secular classics do not have the “crowning” of God, and have no natural sanctification and inconsideration, so it is difficult and difficult to become classics from historical evolution. Every point of power and the growth of sacredness requires a long journey, requiring countless inspections and experiences. It is precisely under this situation that the six-system structure has passed through three generations of civilizations, and has expanded into the “Thirteen-Year Plan” and has spanned thousands of years. Therefore, the long-term accumulation of history has made the “broken” blocks and structure relatively stable, and there is also a basic boundary between “broken” and “non-broken”. However, this stability, because of the characteristics of Confucian classical structure and its secular nature, the investment prices are not so solid, and the “non-investment” borders are often changed. In the history of academic development, in addition to internal shocks (such as the “Shen and Dao”, various potential challenges will appear within it from time to time, overshadowing classical concepts and framework structures.
1. Imitation of the Holy Story
In history, later classics can be “in” and their appearance and structure can be adjusted and changed. Therefore, the movement and effort that has changed into “in” through support, simulation or perhaps manufacturing will never end. In this “trade” activity, the most important method is to convert the next-level authoritative text into components, that is, to upgrade the transmission, recording, etc. that are closest to “trade” to the “trade”. But some people want to take a “trailer”. For example, some Confucian scholars in later generations tried to create classics by creating classics, imitating saints to create “schools”, and using the method of imitating sacred books to achieve the goal of expanding classics. This is what is called “schools”, such as what Yang Xiong, Wang Tong and others do. [1] But this method of using the power of a saint to force his voice is often not profitable and does not fail to truly achieve the goal of “translation”. Because this new classic and late texts have the most basic differences in nature, the upgrade of “translation” to “translation” is because of the result of historical accumulation, and because in the process of “translation”, there is a close interaction between this door’s transmission, recording and translator, so it was later introduced into “translation”, which is a ripe place.Falling things. Because this “expanding” activity is intertwined with the evolutionary history of history, many problems are brought about in the academic system, which adds clear reconciliation and confusion, and the historical traces of academics are not particularly difficult to settle. On the contrary, those imitations of “spunishing” works are not difficult to be recognized, nor are they rejected or eliminated, so their influence is unlimited in terms of the interpretation of “spunishing”.
But why should we “tend”? In addition to impersonating saints to enhance authority – internal reasons, what are the reasons for the interpretation of “tend”? Yang Xiong (53-18 BC) imitated “The Book of Changes” and wrote “Fayan” in imitating “The Book of Changes”, and also imitated “The Book of Changes”. In “Fayan: Asking God”, he clearly said: “If you do not read, it is not a book; if you do not read, it is not a word. If you do not read, it is a lot of praise.” Also, “Some say: ‘If you do not write, why does “Xuan” write?” said: ‘If you describe the matter, the book will be written.’”[1]164 As long as you are in the ranks of “王”, “王” and “王” can reach a comparable height. But “Zhun” himself is certain, how can we change it casually? Yang Xiong didn’t think so, and he proposed that “Zhun” is actually the result of development, that is, it can be constantly “benefited” and actually “created as time”:
Or say: “Can you benefit and?” said: “The Book of Changes begin with the Eight Trigrams, and King Wen has 64, and the benefits can be seen. “Pen”, “Book”, “Letter”, “Year” 》, either because or doing, it was created by Zhongni, and its benefits can be seen. Therefore, the way is not natural, and it should be created at the time, and it can be seen better and better.”[1]144
This actually expresses a understanding of “王”, that is, “王” is not a condensed text, but a process of continuous conversion of new data and creation by thinking, and the solution is to participate in this dynamic activity. It is precisely because of this that Yang Xiong is called “a young but good at learning, not a chapter, but a brief and sentence. He has been familiar with the training and has no choice but to see the views of the audience.”[2]3514. Compared with the scholars of his time, his performance is extremely different.
Precisely because classics are regarded as motivated, later generations can do the task of “benefiting”, so what Chang Xiong has won a lot of praise. Since the Six Dynasties, there have been people who wrote annotations for &#
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