requestId:68753c2b37e660.13379181.
Another discussing Confucius’ “describing but not doing” and “to learn new by being warm and old” – taking the text and oral tradition in late Chinese civilization as the perspective.
Author: Li Kai (Associate Professor, Beijing Teachers’ College of History)
Source: “Research on Huaxia Civilization” Issue 5, 2024
Abstract: Later generations have formed a different understanding of Confucius’ structure between innovation and old, which can be traced back to Confucius’ world of thinking: “describing but not doing” and “to learn new by being warm and old” respectively open up the collection of literature and oral expressions. “Telling without writing” is Confucius’ professional skills from historians to learn from Lao Tzu’s “maintaining the book and law”, and there is no need for too much personal will. According to the purpose of education, Confucius filled the single text of the learning of the king and the officials into the framework of the “Six Arts”. The “new gains” obtained by Confucius’ “warm the old and learn new” are very high-level now on the oral level. There are a large number of “discussions, discussions, and agreements” in his comments, which promotes the prosperity of “words” literature. The scriptures and replica texts of the Confucius era still have an irreplaceable effect, and the “new gain” expressed by the mouth is supplementary. The conflict between ancient texts produced by Han Dynasty text systems and modern texts produced by oral transmission systems can be attributed to Confucius’ destiny of “describing but not doing” and “touching the old but knowing the new”, as well as the evidence between “texts” and “destiny” in the Zhou Dynasty.
Keywords: Confucius said without writing, “The old man knows the new” text, “Oral communication”
Confucius was a person who kept the old man or a person who dared to innovate in the inheritance of civilization. People had nothing to do with this. Hu Ying once combined Confucius’ political philosophy into the “righteous principle” and regarded it as “the central problem spoken by Confucius” [1]. Later, the commentators were influenced by this and criticized Confucius’ view that “the old name used to correct the changed reality is to go against the historical tide” and became the mainstream [2]. Li Zehou believed that Confucius maintained Zhou Rong as an old, backward and even rebellious (reverses the historical tide), but he opposed the cool and squeezing, so he asked to maintain, restore and highlight the relatively gentle ancient clan system, which was also civilized and nationalistic [3]. Kang You implemented the method of transformation in the name of Confucius, and advocated that “the Black Emperor reduced his spirit and saved people’s troubles, was a god, a sage king, a teacher of the ten thousand generations, a leader of the great land”, “The poem”, “The Book”, “Letter”, “Lecture”, “The Book”, “The Book”, “The Book”, “The Book”, “The Book”, “The Book”, “The Book”, “The Year” was his books, and he or she wrote the words of the seventy sons after learning them”[1]. Liu Wenzheng also said: “Confucius is the middle of Chinese civilization. No Confucius has no Chinese civilization. Since Confucius has been passed down by Confucius, it has been passed down by Confucius; since Confucius has been passed down by Confucius, it has been opened by Confucius.” [2] Later generations have been built on Confucius for a breath. It has become a divergent understanding, which originates from the multifaceted aspects of Confucius’ thinking about the world.
“Theory·Shuer” says, “Shuer but not write, believe in but likes the ancients, and compares me with Lao Peng.” Xing Shu said, “I like to tell about ancient events, but I am like Lao Peng; I just tell you that Lao Peng doesn’t make it myself, but I like to tell about ancient events, but Zhongni said that I am like Lao Peng but I just tell you.”[3]5390, so KongThe son left the impression of “just telling it” and “not making it by yourself”. However, Confucius also advocated “to warm the old and learn the new”, Zhu Xi said:
The new ones are what they have gained now. When learning speaks, you can always make old stories, but whenever you get new things, you will learn from me, but it should not be jealous, so you can be a teacher. If you learn to learn about questions, you will not get it in your heart, but your knowledge is infinite. Therefore, the “Study Notes” describes its “lack of thinking of being a teacher” and it is precisely the mutual development of this meaning④.
This explanation is deeply rooted in people’s hearts. Zhu Xi led the sage to “new achievements” and did not like the “learning of memorization”. “I’m talking about it, but when I was talking, I was talking about it. This may be a time when the teacher was not careful, or the learner could not ask.” [4] 3303 This kind of book is used to discuss difficult problems, and it has not been integrated with learning and has not formed a system, so Confucius opposed it. On the one hand, Confucius “likes to tell ancient stories” and “does not make them by themselves”; on the other hand, “every time there is a new gain, what he has learned is in me”, then how to adjust the previous generation and the present, the other and the self, “not doing” and “knowing the new” are all inferior. , and the need for profound exploration. I think that “describing without doing” and “warming the old and knowing the new” are different aspects. The former is literary cleaning, while the latter is verbal criticism, and the two are mutually integrated. This understanding may answer some of our confusions.
1. “Tell me without doing” and “Which word “Lao Peng” refers to whom is, He Yan and Xing Bing can no longer understand this [5]. However, Confucius compared himself to “Lao Peng”, which shows that the relationship between the two is closely related. If this is the “History of Zhou Shou’s hiding from the room” by Confucius, Lao Dan and Li Er, it seems to be more suitable [6]. Lao Dan and Li Er once told Confucius that “those who are wise and deeply aware of the death are close to the death. Those who are broad-minded and overwhelmed by their own evil will be caused by others. Those who are a son of man should not have their own self, and those who are a minister should not have their own self” [5] 1909, and “the praise and desires of the past son, the desires and lustful aspirations are all not beneficial to the son’s body.” Confucius believed that: “I saw Lao Tzu today, and his ecstasy is evil!” [5] 2140 Confucius and his closeness are far beyond the reach of the ministers of the Shang Dynasty “Peng Zu” and “Lao Peng”. As the historian of “the master of the book and the law”, it was his job to clean up the documents. He did not require too many personal wills. The principle was to “describe but not do it”; the literary scriptures of the Zhou royal family were hiding from the sweat and filling the fences, and the historians tidied up and cleaned up, and used historical events that were trustworthy and conscientious for reference for the rulers, which was to “believe and love the past.”
The examples of previous generations citing the value of previous generations of literature are not difficult to find. For example, according to the study by Duan Yucai and Wang Guowei, Hitoshi Hunan suggested that “Shi Zhu” is a book read by big history, and Zhu and Yu are homophones; in “Zuo Zhuan”, it is about Baosheng emotion “Buddhist” and “divination” are both called “Yao”. In “Shiwen”, “Yuanwen” writes “Yu” as “Zhu”, and Fu Qian said that “Yuo means to draw. It is to extract auspiciousness,” and then pointed out that “the ancient divination method is like drawing a magic sign. Based on the cracks of the bulb, extracting auspiciousness is called ‘you’.” Inner Teng Pushing, “The ultimate thing about divination is not a record of divination, but a kind of concise reading. Since there were more content recorded in this kind of reading item later, there were uses other than divination, and finally it formed the “Shi Zhu Pian” which recorded these contents” [6] 22-23. Whether the “Shi Zhu Pian” can be related to divination is still unclear today, but the “sentence reading item” of divination mentioned by Hunan Nobuna must exist. In addition to divination, the single memorial activities of the noble tribes in the Shang Dynasty should also exist. For example, in the Huang group of the late Shang Dynasty, people used five sacrificial scriptures to celebrate the ancestors’ wheels. The memorial cycle takes thirty-sixty or thirty-seventy-seventy-year, and the memorial cycle is similar to that of the Taiyang year; merchants value the respect of ancestors, and the Yin people in the Yin Ruins gave t TC:
