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Myth, politics, medicine
—— The Confucianism’s Abundance in the Essence of Literature and Culture
Author: Xu Xingwu
Source: “China-Han Literature and History Forum” No. 87, Shanghai, Shanghai Ancient Books are published in Books, 2007
Spending Xu Xingwu’s “Essence of Writing—The Thoughts and Systems of Han Dynasty” Nanjing, Fenghuang comes from Books, 2015
1. Learning of essays and their skills
The essays seem to be a tide of thinking and academic success that suddenly emerged in the Western Han Dynasty and Pingshi, and became the main content of the ideological form in Donghan. “Later Han Book·Zhang Heng’s Translation” and Zhang Heng’s previous book are forbidden to entangle the picture[1], Xun Xun’s “Shen Jiang·Volunsense” and Xun Shuang’s “Discrimination” both believe that it originates from the international origin of sorrow and peace[2]. Han people call the “River”, “Luo”, “Six Arts” or “River”, “Luo”, “Seven Legends” [3]. The earliest book of Sui Books·Dujizhi” and the “Seven Records” cited by the Liang Dynasty all divide the text into three parts [4]. The first part is “River Picture” and “Luo Book”. The second part is “Seven Books”, including “Yi Shu”, “Shang Shu”, “Personal”, “Traditional”, “Legend”, “Legend”, “Legend”, “Year of the Year”, and “Filial Piety”. The third part is “生”, which includes “生生” and other miscellaneous works. These three parts are called “结正” and are divided into “结正” and “结正”.
This trend of thought is accompanied by a myth from the source of the text: “Hepao” and “Luo Book” are derived from the previous saints from Emperor Huang to King Wen of Zhou and were added by Confucius. The “Seven Chronicles” are written by Confucius. Confucius not only conceived the six chapters, but also did not establish a new meaning, and used the way of today’s people to come to the world[5]. Although myths are not a fact, the correct confusion in the texts contains many thoughts between the Qin and Han, and the opinions of the Wei, Han, the Southern and Northern Dynasties and even the Sui and Tang Dynasties, showing constant artificial traces. It is a text written for a long time and has a great openness.
The appearance of facial holes that are interpreted by text can be more similar to the learning of chapters and sentences. The thoughts of Dong Zhongshu, Jingfang and Yifeng are all seen in this. They are all major scholars who use Confucianism to integrate hundreds of prescriptions, recommend the five elements of the yin and yang, and study the art of disaster and change, so the writing style is extremely compatible. Although among the Confucian scholars in the Han Dynasty, there were those with low public opinion, such as Donghan Huan Shou, who called “now people with smart and small talents and skills, they gained books and wrote notes” [6], but many Confucian scholars such as Ja Kui, Zheng Xuan, and Song Zhong also studied them carefully. Later generations annotated classics and compiled books, and they will also absorb them as pure knowledge. The “technology” learning is quite rich in today’s edited books. Liu Pei’s “Secretary Discussion” claims that the “Secretary Discussion” contains the best knowledge, the study of the heaven, the study of literature, the pursuit of gifts, and the study of the good things [7]. Therefore, although the text of the text was forbidden by the emperor or abandoned by science since the Middle Ages, it was abandoned to the authority of proclaiming the destiny and excluding the authority of the literati, the content of the art skills contained in it is still the treasure of modern knowledge and thinking.
The so-called “technology” refers to square skills and mathematics. “Han Shu·Article and Arts·Brief on Fang” is divided into three schools of medicine, prescription and immortals; the number of schools of geography, vernacular science, five elements, yarrow, divination, and form. The former can be called “human learning”, while the latter can be called “natural learning”. As we all know, “Studying the Influence of Heaven and Man” is the thinking paradigm of the entire Qin and Han era in the warring states, and the learning of technology is the intellectual landscape of this paradigm. Therefore, the literary text has a special value for the history of thinking that evaluates this. This article wants to develop the relationship between medicine and Confucianism, and discuss the Confucianism’s mind and nature from the pre-Qin to the Han Dynasty.
2. Pre-Qin Confucianism and Medicine
(I) Treatment of air and nourishment and nourishment
“Xunzi·Self-cultivation” proposes two different concepts: “Control air and nourishment” and “Control air and nourishment”:
The degree of goodness of the past is Peng Zu; the name of self-cultivation is matched with Yu. It is suitable for timely communication and benefit from poverty, and it is like giving gifts and trust. Anyone who uses blood, will, and knowledge and urgency can be cured by the blessings, and it cannot be promoted by the blessings; when eating, clothes, residence, and silence can be caused by the blessings and festivals, it cannot be caused by the treatment of the blessings and illnesses.
…
The treatment of nourishing the heart: the blood is strong and softBring up meanings to be harmonious; to know the deeper attitude, to be more convenient; to be brave and fierce, to be more capable of pursuing the way; to be more convenient, to be more capable of pursuing it; to be narrow and small, to be broad-minded; to be humble, heavy, and to be profitable, to resist it with high ambitions; to be scattered, to be more friendly; to be scattered, to be more friendly; to be scattered, to be more friendly; to be scattered, to be more friendly; to be scattered, to be more friendly; to be scattered, to be more friendly; to be scattered, to be more friendly; to be scattered, to be more friendly; to be scattered, to be more generous; to be scattered, to be more generous, to be more generous; to be humble, to be more generous, to be more generous, to be more generous, to be more generous, to be more generous, to be more humble, to be more generous, to be more generous, to be more generous, to be more humble, to be more generous, to be more generous, to be more humble, to be more generous, to be more generous, to be more humble, to be more generous, to be more generous, to be more humble, to be more generous, to be more generous, to be more humble, to be more generous, to be more generous, to be more humble, to be more generous, to be more generous, to be more generous, to be more humble, to be more generous, to be more generous, to be more generous, to be more humble, to be more generous, to be more generous, to be more generous, to be more generous, to be more generous, to be more generous, to be more generous, to be more generous, to be more generous, to be more generous, to be more generous, to be more generous, to be more generous, to be more generous, to In all the art of nourishing the mind, do not seek a teacher, and do not be good at it. This is the method of nourishing the mind.
Although Xunzi did not divide these two in his text, in Xunzi’s language, the former refers to the method of pursuing skills to nourish one’s life, while the latter refers to the way to correct one’s body and mind with joy. The two are compared, while the latter is important.
The meaning of nourishment and governance is the same. Zhaoqi’s “Mencius’s Heart’s Second Chapter” notes “Cultivation” says: “Cultivation is to cure” [9]. From the perspective of thinking about history, the concepts of governance, nourishment (or cultivation), and nourishment are all related to the broad Taoist thinking or the five elements of the yang. The late Yang Zhu School proposed the art of nourishing nature and living; in “Guanzi”, there are profound discussions on ambition, energy, and mind management of the Song Dynasty School, such as “The Art of Heart”, “White Heart”, and “Inner Education”. From the perspective of knowledge landscape, these thoughts are closely related to prescription techniques or medical treatment, and sometimes they cannot distinguish between them. For example, “The Year of the Gate·Gui Sheng” by Huazi, the master of “The Year of the Gate”, said: “Total life is the best, the inner life is the next, the death is the next, and forced life is the next.” [10]Go to the horseWrapping womanThe doctor of the silk book unearthed from the tomb of Wangduihan, “Ten Questions” asked Shun, “Who is the most expensive in the country?” Shun said, “Life is the most expensive.” [11] Another example of “Guanzi·Inner Industry” says, “The essence is self-generated, and the outside is peaceful, and the inside is hidden as the spring root; the battle is in a great way, thinking it is purified. If the purity does not dry up, th
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