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Confucius’s commentary and its historical influence

Author: Li Qingliang (provided by the Department of Philosophy, Yuelu Book Academy, Hunan University)

Source: Author Author Authorized Confucian Network, Original from “Chinese Social Sciences” Issue 3, 2023

Abstract: In Chinese classical essay tradition, the important thing is a “learning to adulthood” activity. This understanding of the sympathetic activities originates from a kind of disruptive “study for learning” proposed by Confucius, that is, to advocate that a person should become a “righteous person”, he must follow the example of “reading books” and “learning texts” to imitate the actions of the saints and correcting people, and to deeply understand and master their “virtue” and “Tao” (“thinking” and “feeling”). As a result, the slandering activity becomes an indispensable or lacking activity for “learning as a positive person”. This “study for learning” view is based on the “human” self-consciousness, and from the “study” self-consciousness, we can achieve the self-consciousness of tomorrow’s activity, including the self-consciousness of the essence, need, main nature and specific manipulation of the activity. Modern Oriental philosophical interpretations are similar to Confucius’s interpretations, but the latter includes a more rooted insight. It is precisely based on Confucius’s opinion that our classical essays are formed as a continuous and continuous tradition. Our classical essays are also important to determine their basic concepts, reflection and problem-based ideas based on “the way of learning”. This provides the main revelation for us to construct contemporary “Chinese Essays”.

 

One of the most noteworthy trends in the academic world in my country over the past 20 years is that more and more scholars have begun to work hard to discuss Chinese classical scripture traditions, and strive to create contemporary “Chinese scripture” or perhaps “Chinese scripture” on this basis. [1] But there is one phenomenon that has never received due attention and discussion, that is, although the traditional sources of Chinese classical essay have long been passed down, it can even be said that in the history of Chinese civilization, the “more emphasis on interpretation problems” and “hermeneutic tendency” are more “hermeneutic” than other civilizations in the history of Chinese civilization. Disposition), [2] However, Chinese traditional science rarely divides speech activities (including understanding, explanation, comment, scrutiny, etc.) from the “learning to adult” activity, conducting abstract analysis and exploration. The test image of this article points out that this phenomenon means that the Chinese classical essay tradition has different understandings about essay activities from Eastern essays, which actually originated from a breakthrough “study” concept proposed by Confucius. Telling this problem not only can we clarify the scientific mechanism that officially emerged in the classical Chinese essay tradition, but also help us to deeply understand the basic concepts, thinking paths and problem concepts of Chinese classical Chinese essay traditions, and provide us with the main inspiration for the contemporary “Chinese essay”.

1. There are “must learn and then be a correct person” and “effective” in learning”I think “

 

The Chinese civilization has a long learning tradition. Emperor Shun ordered Kui to “Dianle and Educational Sons” (“Shangshu·Liu Dian”). Since the beginning of the Western Zhou Dynasty, the rulers have emphasized the basic virtues and skills of cultivating people through learning. By age, the knowledgeable people have I realized that learning activities are the cultivation and maintenance activities of one’s own life. [3] Confucius, based on the basis of inheriting tradition, proposed a new “study for learning”, and the key points can be summarized into three aspects: one is “must learn and then be a correct person”, and the other is that “study” must be “effective” and there are “thinking” in “study” ” and “feeling”, the third is to “learn books” and “learning texts” in order to learn. The following discussion is briefly discussed.

 

Strongly stating that “must learn and then be a correct person” is a focus of Confucius and one of the focus topics of the entire “Speech” remarks. However, this statement cannot be seen in “Theory”, and I saw Volume 8 of “Korean Poetry Outsourcing”:

 

Mr. Lu Ai asked Ran You: “If the quality of ordinary people is strong, they must be learned before they become righteous?” Ran You replied: “I said that even if they have good jade, they will not become good without engraving; even if they have beautiful quality, they will not become righteous without learning. “He said, “Why do you know that it is?” “…These four sons are all humble and humiliated, but their reputations are not caused by learning to learn to learn to become righteous people. ”

 

Mr. Lu Ai was confused about “must learn and then be a righteous person” because he heard that Confucius had this idea; Ran You said that “the minister heard it” naturally refers to his teacher Confucius. Ran You explained and demonstrated “must learn and then be a righteous person” from both positive and negative aspects. From the positive side, he said that “a scholar must learn and then become a righteous person”, and from the back, he said that “no one can become a righteous person without learning”. Similar words to this also show In other articles, such as “Dai Rong Ju·Study”, “Shang Shu·Book of the Book”, “Speech”, “Speech Yuan·Jianben”, etc., “Speech Yuan·Jianben”, etc., “Mozi·Gong Meng” also wrote “Mencius, the post-Confucian scholar, said “Revise men must learn.” Looking at these articles, especially the actual content of “Theory”, whether Ran You and Ai really have this dialogue cannot be accurately tested, the view of “must learn and then be a correct person” not only comes from Confucius’ unquestionable, but also It is widely recognized and widely promoted by his students and later students. Compared with previous learning concepts, Confucius’ most basic breakthrough is that he clearly regards “study” as a need to be corrected, so that he can say that he has both the self-consciousness of “human” and the self-consciousness of “study”.

 

The reason why he said that “must learn and then correct others” has realized the self-consciousness of “human” is because this statement expresses his true feelings of learning. The so-called “no learning will not lead to a righteous person.” This changes the traditional concept of righteous people. The concept of righteous people that appeared in the Western Zhou Dynasty finally refers to “having a position”, that is, people who enjoy political and social positions due to blood ties and world power. They are simply called “prime tribes”. [4] Although Confucius did not completely abandon this concept of righteous people, it can be seen from “Theory” that he has clearly defined it.A new concept of correct people means no longer referring to “the one with a position”, but rather to “the one with virtue”. [5] In other words, correct people are no longer a concept of component, but a concept of personality, used to identify an overall personality with outstanding virtues and qualities, rather than referring to their high birth and political rights. As far as the highest goal is concerned, Confucius originally studied to become a saint, [6] But Confucius said: “I cannot see the sage, but I can see the right person.” (Taiwan Baocai Network “Shuer”) It can be seen that becoming a saint is actually difficult for ordinary people, so Confucius discussed more about how to become a sage. Chen Lai pointed out that the question of discussing how to become a saint and a righteous person is actually to explore the questions of “what should be like” and “how to become like this”. 7 Confucius’ answer can be summed up in one word: “Learn to become a man.” What needs to be emphasized is that “learning adulthood” or “learning to be a righteous person” not only learns how to “cultivate oneself”, but also includes learning how to “govern the country with a strong family”, in Confucius’ own words, it is to learn how to “cultivate oneself to calm others” (“Speech·心说”). Therefore, what Confucius called “correct people” certainly refers to “virtuous”, but this “virtuous” person does not only care about the cultivation of personal nature, but also has strong concern for others, society, the whole country and even all things, and strives to make a living. It is precisely based on this new concept of correct people that Confucius proposed “must learn before being correct people”, which not only means that only by learning c