requestId:68753bf4193f92.32405680.
Tang people’s comments quoted “Confucius Family”
Author: Wang Chengluo Li Guyue
Source: “Confucius Research” 2023 The cat was wrapped in Song Wei’s feathers all the way, and it is no longer trembling at this moment, but Issue 6 of the year
Abstract: Getting started from the comments is a feasible way to sort out the “Sad Book” in “Confucius Family” to say that a development constraint is a feasible way. The Tang Dynasty’s “Three Gifts” commentary on the evaluation of “Confucius Family” depends on the level of conformity with Zheng Xuan’s “Traditional” learning. The evaluation of “Mao Poetry and Jingyi” on the evaluation of “Confucius Family” is related to the Mao Zheng’s dispute within the “Poetry”. Both of these are reactions to the academic concept of “not breaking the notes”. In comparison, the Tang people’s commentary on “Three Gifts” and “Mao Poetry and Zhengyi” adhere to a more object-oriented and emotional attitude towards “Confucius’s Family Words”. In summary, the negative reviews of “Confucius’s Family” in the Tang Dynasty’s memorials were based on the issue of gifts. During the Tang and Song Dynasties, the focus of the gift itself changed, and the focus on “Confucius’s Family” was transferred from the gift system dispute formed within the classical internal discrimination to the sub-part of “Traditional Notes: Doctrine of the Mean”. Under this scene, Wang Bai formally proposed the “Sad Book” in “Confucius’s Family”.
Keywords: “Confucius’s Family”; 联利子; 合官网;
Author introduction: Wang Chengluo, ShandongBaocai Sweetheart NetworkA professor and doctoral supervisor of the senior research institute of Confucianism. The purpose of the important research title is the literature, history and literature of the two Han Dynasties in the pre-Qin period, classical catalog version, “Pennials”, subschool, and Hainan Han Dynasties; Li Guyue, a doctoral research student at the Yuelu School of Books in Hunan Province, and the purpose of the important research title is the history of Chinese academics.
“Confucius’ Family Language” (hereinafter referred to as “family language”) was first published in “Han Book·French Language” and was written by Wang Xu of Wei in the three countries, and cited the data in “family language” to refer to Zheng Xuan’s learning. Zheng Xuan’s later study Ma Zhao rebuked “family language” as “added by Wang Xu”, which opened the prelude to doubting the authenticity of “family language”. In the Tang Dynasty, the teacher of the Qing Gu made annotations on “Han Shu” and placed a bet on “Twenty-seven Volumes of Confucius’ Family Language” in “The Book of Arts” and said “Not all “Family Languages” today”, which aroused the frequent discussions of “Family Languages” by later scholars. Wang Bai of the Song Dynasty used the notes as a discussion condition, and followed the explanation of Ma Zhao, and clearly proposed that “Family Words” was created by Wang Xu. Yao Huaheng, Cui Shu, Fan Jiaxiang, and Sun Zhizu in the Qing Dynasty all had similar opinions with Wang Baizhi, and the “Shu” in “Family Book” has become a final decision.
Since the 1970s of the 20th century, with the release of a number of unearthed documents related to the content of “Family”, the “Salute Book” of “Family” has been broken, and discussions on the “Family”‘s “Salute Book” have once again triggered discussions on the “Family”‘s book, true love and value. The author was fortunate to participate in this article and published the “True and Text on the “Confucius’s Family” in 2001.The article “Value” believes that it should be published inside the text of “Family” and through detailed text comparisons, it is divided into the differences between Wang’s annotated version of “Family” and Liu Xiang’s essay book recorded in “Hanshu·Artist Book”. In recent years, the academic community has gained a deeper understanding of the value of “Family” through further research on the unearthed literature, detailed comparison of the world-class literature and “Family”. However, in the construction of the academic history of “Family” itself, there are still some thin circles. What is the Tang people’s overall understanding of “Family of Confucius” is one of them.
Before entering the theme of this article, it is necessary to sort out a brief summary of the historical work of “Family” before the Tang Dynasty, especially between Kong Anguo and Wang Li, and take this opportunity to put forward some insights for discussion. After the book was written by Kong Anguo, “until the time when the kings of the Three Kingdoms had always existed as family books”, “the most important evidence is that it does not avoid Han Dynasty when it was written in books such as “Traditional Notes” and “Year-Wearing Webmaster’s Night-Wearing Gifts” and “I move to avoid Han Dynasty, unlike the detailed wearing of “Traditional Notes” that has obvious traces of Han people’s edits.” [1] From this point of view, after Kong Anguo wrote, “Family” was passed down for a long time by the Kong family, and the members of the Kong family greatly valued “Family”. Kong Yan, a man from Kong Anguo, submitted a memorial to Emperor Cheng to give a batch of classics including “Family” that were sufficiently valued, but he was unfortunately unable to do so. When members of the Kong family valued reading “Family”, will it happen that before and after Kong Anguo cleaned up, “Family” was “each intention to increase his words, so they made the same thing different and the same thing” [2]? The author believes that this is extremely capable, especially as the Kong family continues to spread, the column records the original “Family” as the historic and teaching books of this branch. During the process of copying the column, the original work of the writer who heard from the family leader has been added, and he has carried out unconscious artistic reprocessing and data intensiveness. This can explain why a story is constituting. Although the information of “Family” was released earlier than “Travels” and “Speaking Garden” and so on, it is more vivid in the plot and more detailed in the recording. As a result, “Family” formed two major version systems behind Kong Anguo’s Definition and branch sub-column copy-revised versions. During the three countries, Kong Meng gave Wang Wei a copy of the revised column that was doubled in content. Therefore, after comparing the Kong An country’s draft book that Liu clarified, Ma Zhao denied Wang Wei’s “Family Language” used by him as “added by Wang Wei”. In fact, Wang Fei is certainly able to make modifications to some serious problems related to the gift system [3], but the differences between the book and the Kong Anguo version are not completely derived from Wang Fei, and they are also very capable of being completed by Kong’s postgraduate learning, which is processed on behalf of the column. After Wang Xu made an annotation for “Family”, the “Family” of this book was widely spread by Wang Xu’s influence, and Kong Anguo’s “Family” that established this system declined day by day. UntilWhen the ancient annotation of “Han Book” by the artist in the early Tang Dynasty said, “It is not all “family language” today.” The implicit sound was that he had seen “family language” in which Kong Anguo established this system. He felt that the system was not lost, so he emphasized the differences between it and “family language” that was widely used in the past. [4] This is a touch of the poet’s ancient Chinese language, rather than criticizing Wang Zi from the perspective of discernment. Coincidentally, Sima’s work “Historical Records” was written by Jishu, which quoted it from “Family”, “There are 19 articles that are different from the current version of “Family”, which are 4 articles that are not included in the current version of “Family”” [5]. SimaTaiwan Baozhuang Network can also use “Family” by Kong Anguo to establish this system. The understanding of the ancient “family language” by teachers in the Song Dynasty confused the ancient and confusing style of the times, so the feelings that the ancient and ancient were expressed from the perspective of version learning were misinterpreted as meanings from the perspective of discernment learning, which made the discourse of the “family language” based on this point become more and more intense.
In the article “About the Truth and Literary Value of “Confucius’s Family””, the author mentioned that “from the Southern Dyn TC:
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