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Huangzi and Education
——New discussion on Zhu Zi and Xiangshan Huangzi
Author: Xu Jiaxing (Administrative and awarded by Beijing Teachers’ College of Value and Civilization Research)
Source: “Academic World”, 2021 No. 01
Content summary
Zhu Zi and Xiangshan’s imperial thinking are often regarded as a political philosophy model, and some scholars have also put forward disagreements, believing that Zhu Zi’s emperor is extremely important to explain the problem in classical ways. In fact, outside of the two, Zhu and Zhu Huang’s ultimate interpretations focus on their moral education meanings, and the specific differences are between high and low, which can be said to be the same as the different paths. Zhu Zi’s “The Emperor’s Extreme Distinguishing” is a teaching of “correcting the mind” for the king as an educator. He asked the king to establish himself and establish the ultimate principle through self-education. By “establishing a person”, he would have a contagious effect on the lower level that was lowered and transformed from the upper level like a trendy influence, and he was actually responsible for the king to do his own way. The revised version of “The Emperor’s Extreme Discussion” is relatively initial, which clearly enhances the meaning of education and the idea of establishing the ultimate. The imperial interpretation of Xiangshan focuses on the “heart-protecting” teaching of the rulers as the lower-level people who are educated, and seeks differences in morality and blessings among the people. Virtue is the virtue and blessing of blessings, and thus realizes the consequences of inheriting the flow and publicity, which can be said to be the way of practice. Therefore, using virtue education as a place to protect Zhu Lu Huangxian, when you can understand the two understandings of political education and classical interpretation, you can also understand the characteristics of Confucianism as “education philosophy” from one side, and it has the meaning of borrowing the solution to the inconsistency of current Confucian studies.
Keywords: Zhu Zi; Xiangshan; Huang Yao; Establishing a Person; Protecting the Heart; Education;
The Hong Fan chapter has a special meaning in “Shangshu”, and has been highly valued by scholars. Recently, it has become a hot topic for discussions in Confucian political philosophy. There are two views on the understanding of Zhu and Lu’s “Emperor” in the academic community: one is the political civilization model held by Yu Yingjun, Wu Zhen, Ding Sixin, Wang Bo, etc., which is the mainstream opinion. Yu Yingjun’s “Zhu Xi’s Historical World: A Study on the Political Civilization of the Scholars and Masters of the Song Dynasty” specifically puts forward the chapter “Imperial Power and Masters” to emphasize the new concept of political order through the interpretation of the concept of Masters. 1 Wu Zhen believed that Yu said, “the conflict between imperial censorship is not only a conceptual problem, but also a political problem at that time.” 2 Ding Sixin used the political philosophy of “Hong Fan” which took the five elements and the imperial elixir as the middle, and criticized Zhu Xi’s explanation of the interest of academic scholars from the perspective of the imperial elixir as the original intention of the emperor, but did not hit it. 3 Wang Bo confirmed that the imperial primordial is the concentrated expression of the political thoughts of the classical era, and focused on discussing the extreme and indescribable aspects closely related to the imperial primordial. 4 Second, the classic interpretation held by Chen Lai said that he tried his best to conclude that the extreme interpretation of Zhu Zi Emperor was established as a political civilization model, but it was not an important and dedicated place for Zhu Zi. For Zhu Zi, “Huangzi” is more of a problem of academic thinking and classical essay. “Zhu Xi’s imperial discussion will not just be a statement about politics…’discussing current affairs’ and‘Seeking for explanation’ is different in Zhu Xi, and this point should still be distinguished. ”5
The above two schools of thought are all reasonable. However, the explanation of Zhu Lu Huanghuang, whether it is a political issue or a classical explanation, is actually not separated from the purpose of “educating virtues”. Politics is a politics that is not separated from the education, and the interpretation is based on kung fu education. Zhu Lu Huanghuang’s interpretations have repeatedly emphasized the meaning of spiritual education of “correcting the mind” and “protecting the mind”, and they all respect the teachings of the above and below that the prophets know later, Breeding the market highlights the energy characteristics of Confucian philosophy that education is the most basic, which is the same. However, in the specific path of implementing education, both have their own characteristics. Zhu Zi proposed a new explanation for the emperor, believing that the emperor refers to the king establishing the most extreme standard with a tree, thus having the virtue of a saint, becoming the object of imitation of the whole country. This interpretation has the meaning of being responsible for the king to do the way. Xiangshan is firmly upheldLong-term maintenanceUnderstanding the traditional meaning of the imperial world, through the new interpretation of the relationship between destiny and blessing, it highlights the heart-preserving teachings for the people, in order to achieve the consequences of inheriting the flow and promoting the world, and realizes the transformation and easy-to-use The thinking of the way of practice is the difference between the two. In short, Zhu Xihuang’s Emperor’s absolute explanations both believe that the two ways of education, namely the king’s lower path and the way of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of practice of Responded to his emphasis on education and erectile thinking in his old age.
1. “I think the most extreme standard is transformed from it”
The Emperor Zhu Zi was ultimately interpreted by the reversal of recession, leaving behind the original and The difference between the original; Zhu Zi was full of self-improvement of his own interpretation, and believed that this interpretation was enough to “break the confusion of the ages”; Zhu Zi’s interpretation focused on literary training, and studied the moral education of establishing human beings. The following is from the imperial novelty, the generalization from the superior, the superior became emperor, the superior, the superior became emperor, the self-esteem, and the heart of the governance of the mind, Song Wei had to reply:
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