The author of “Big School”, textual discussion and thinking
Author: Chen Lin
Source: “Tong Yue Forum” 2020 Issue 9
Time: Confucius was in the 2570s Gengzi July 17th Gengxu
The way of learning can be said to be the teaching method of “big learning”. The text of “Big School” was formed in the war era, and its author is difficult to be sure. In history, many people believe that this article is closely related to Confucius, Zengzi, and even Zisi, and some students believe that “Big Learning” was not written by saints. The original text “Big Xue” in “Travels” is called an ancient version, and the text published by the two Cheng and Zhu Xi is called a modified version. Cheng and Zhu’s adjustment and replication of “Big Xue” is reasonable in logic, but it was also criticized by later generations, especially Wang Yangming. The understanding of the problem consciousness and theoretical focus of “Big School” has changed in history, from politics, sincerity, to studying things, and then to learning knowledge, it has formed the transformational structure of “Big School”. The thinking of the text of “Big School” caused the most discussion and discussion, or the investigation of things. The emotional discussions spoken by Zheng Xuan, the rational discussions of Cheng and Zhu Xi, and the correct thoughts of Wang Yangming represent the basic explanations of the concept of studying things in history. From tomorrow, what should be most prominent in the thoughts described in “Big Science” is the Confucian ethics that regard loyalty and forgiveness as the middle. In our new era interpretation, being honest should also be a key point. The Mingde thought and the term “Mingming De” in “Big School” are an important source of our advocacy of guiding Mingde’s theory tomorrow. Therefore, we should better combine the statements of Mingde in Chinese modern civilization tomorrow, and further describe the Mingde theory in “Big School” so that it can serve our socialist civilization in the new era tomorrow.
【Keywords】: “Big Learning”; Change the book; Studying things to know; Loyalty and forgiveness; Be cautious in one’s own virtue
“Big Learning” is the 42nd chapter of the forty-nine chapters of “Talents”Big Learning during the Tang and Song Dynasties, “Big Learning” attracted more and more attention from the academic community, and its position continued to decrease. In the end, it was independent from the mother book of “Talents” and was combined with “The Discourse” and “Mencius” as the “Four Books”. The “Four Books” are also called Zhu Xi’s “Collected Notes on the Four Books” as the symbol. Zhu Xi retorted that when reading the “Four Books”, one must first read “Big Learning” to determine its scale (Volume 14 of “Texts”), and therefore the “Four Books” are also based on “Big Learning”. “Big School” has a very important theory and is not long, but there are many discussions from text to thinking. It has had a very profound impact on the history of Confucianism after the Song Dynasty. Many of the most basic life topics, focus topics and main disputes in the Song and Ming dynasties all come from “Big Learning.
1. Author and era of “Big School”
(I). The meaning of the title of “Big School”
“Big School” was originally the 42nd chapter of “Big School”. Regarding the meaning of this title, Donghan scholar Zheng Xuan said that “With his biography, he can be political.”1, that is, “Big School” is important to talk about biography, and its final goal is to guide it to politics. Regarding this difference, Zhu Xi of the Southern Song Dynasty believed that “the learning of the big people is the learning of the big people”. 2. The big people are compared to the teenagers, that is, adults. Later, Wang Chuanshan also said, “The big one is adult.” 3. He entered majoring in college at the age of fifteen, and became an adult. Before the age of fifteen, he went to elementary school and was a teenager. According to this meaning, “Big School” is not just about physical education, it is a teaching article suitable for adults.
The “Study” chapter in “Travels” and “Study” mentioned the concept of “Study”. For example, the first chapter of “Big Learning” begins by saying “The way of learning is to be clear, to be approachable, to stop at the highest good.” The first chapter of “Big Learning” talks about “The Gift of Learning”, which also talks about “The Way of Learning”, saying “The way of learning is to be convinced, and the far-fetched is to be admired. This is the way of learning.” In addition, the “Study Notes” also proposes discussions about “study teaching” and “study methods”. From this point of view, the “big learning” mentioned in “big learning” should be different from the statements of these “big learning” included in “Travel”. That is to say, this “big learning” is actually not a lecture on physical education, but a setting for modern teaching. Modern major schools were established in China, and it was called National Studies during the Western Zhou Dynasty. It was a teaching school with the highest standards established at that time. Therefore, “the way of learning” means discussing the methods of modern teaching, the gift of teaching, and the way of teaching. In this meaning, it can be said that Zheng Xuan used “biography” to explain “biography” and neglected these modern records about “biography”.
Dai Dai’s “Tribute” also mentioned “big learning”, saying that “In ancient times, he went out to leave when he was eight years old, studied elementary arts and walked in small classes. He went to school, studied big classes and walked in large classes” (“Bao Fu”). This is also very clear that big classes are the opposite of primary school, and this is also a school for adults over the age of fifteen. Zhu Xi also said, “The book in “Big Learning” was the method of teaching people in ancient times.”4. Elementary school is a primary art, and major art is a major art. Later, Zhu Xi made a division of this. He said, “The three generations of uprising, and the laws were prepared, and then the palaces, the capitals and the alleys were all learned. At the age of eight, they were from the princes and princes to the descendants of common people, they were all elementary school, and they taught them the festival of mercy, ward, and retreat, and the texts of tribute, archery, and books; and for 15 years, they were fromThe emperor’s sons, the sons of the emperor, the ministers, the masters, the masters, the masters, the masters, and the handsome men of the ordinary, all entered the school and taught them the way of reasoning, correcting the mind, cultivating oneself, and governing others. Therefore, the way of learning can be said to be the way of teaching in the big school.
(II), the author of “Big School”
The author of “Big School” was not discussed before the Tang Dynasty. Er Cheng of the Northern Song Dynasty said, “Big School, the Book of Confucius”6, and this must be said to be one. It is a bit ambiguous. Kong’s family is of course Confucius. One understanding is passed down by Confucius and written by Confucius. If we understand it from a broad sense, it is the book of Kongmen. Of course, this Kongmen is not about the entire Confucianism for modern times. It is important to talk about Confucius before the Qin Dynasty. In this era of Zi. In the Southern Song Dynasty, Zhu Xi followed this statement. Zhu Xi said it was relatively firm in his early years. He believed that “Big Learning” was “complained with sages”, “As for Confucius, he could not obtain his position and wrote it to the books to show that later generations were the nation of the country” 7. Zhu Xi was directly Sweetheart Garden continues to believe that it was written by Confucius; “his door students and their door students also express it”8. His door students inherited, described and developed it. According to this, it was Confucius and his door students who wrote the book “Big School”. When Zhu Xi was in his late years, he adjusted this statement. He believed that “Big School” is divided into two parts: “Big School” and “translation”, “A chapter on the right is to write Confucius’ words, and once “Zi” 9. “A chapter” means the first chapter of “Big School”, the first chapter of “Big School”, Zhu Zi believed that it was written by Confucius, and Zeng Zi passed it down. He believed that “Zi Chapter” was a word spoken by Confucius, and Zeng Zi passed it down. Then he said, “The ten chapters are passed down by Zeng Zi’s intention” (same as above). The ten chapters are passed down by Zeng Zi, and the doorman recorded it down. In this way, the “Kong Family Book” fell on Confucius and Zeng Zi, and Zeng Zi became a major department – “Ten Chapters”, which was Zhu Xi’s retribution to the author. This retribution Is there any reason? Zhu Xi said, “As the time when the young girl wrapped her cat with a towel, put it into a sack, and acted in a familiar way to make a decision. When speaking in a close and pointing far away, it was impossible for a saint to be able to make a decision.”10. In a chapter, it is very simple to use, but the matter is very complete and seems to be very close, but the meaning included is very profound and far-reaching. As long as the saints can speak out, Zhu Zi also said, “However, because he has no experience, and he thinks that it may be based on the ancient times, he doubts it and dare not make a decision.” (similar to the above), it can be seen that Zhu Zi was not in a position to say this. Make a complete conclusion. “As for the text, it may quote Zengzi’s words, but it is often combined with the “Doct of the Mean” and “Mencius”, so it is known that it is achieved by the hands of the Zeng family” (similar to above). The text quotes Zengzi’s words, and the content of the speeches here is consistent with the “Doct of the Mean” and “Mencius”. Because the thoughts of “Doct of the Mean” and “Mencius” are similar to Zengzi’s thoughts, he said “achieves the hands of the Zeng family.”
However, these speeches between the two Chengs and Zhu Xi are not as good as those of the master’s differences. NanThere was a mentalist named Yang Jian in the Song Dynasty, but he did not agree to it. He believed that “Big Learning” was not a book by Confucius and was in opposition to the two Cheng and Zhu Xi’s position. Yang Jian was a big student of the Jiuqing Pian. Because of the “Zhuxuan’s conflict”, he opposed Zhu Xi’s speech and the theory of the Two Chengs that Zhu Xi based on. The important content he is about is the “eight items”. “Studying things to achieve knowledge, correct your heart and be kind, cultivate yourself and strengthen your family, and govern the country and peace in the whole country.” This is called the Eight Orders. Yang Qing briefly said to these eight items, “What kind of branch is it?”, and said, “Confucius did not say this”, “Mencius also did not say this”. He said, “Confucius said, ‘The energy of the heart is a saint’.” This sentence is seen in the late “Confucius·Records” and not in the pre-Qin literature. Yang Feng simply said that “Mencius is good in nature”, and Confucius said that “the energy of the heart is a saint”, which shows that the “heart” is not wrong. In this way, “Why do you use correct your mind? Why do you use honesty? Why do you need to investigate things?” 12 So his conclusion is that “The Great Learning” is not the words of a saint, but it is more evident. The first chapter of “The Great Learning” does not have the word “Zi Shi”” and the explanation is not what Confucius said for a long time. For example, “The Doctrine of the Mean”, there are many “Zi” in it, but in “Big School”, there are only two “Zi” in “Big School”, in Yang Jian, those who do not have “Zi” in “Big School” are not Confucius’ words. Therefore, “Big Learning” is not the words of a saint, nor is it the writings of Confucius. This is a disagreement proposed by Yang Jian. Of course, he did not confirm the author of “Big School”. He just did not agree with the explanations of the second Cheng and Zhu Xi.
The Ming Dynasty Zheng Xiao quoted Yu Song from the three countries in the first volume of “Ancient Words” and said, “Ji Kui’s words said, ‘Kong Qi lived in the Song Dynasty, and the learning of the previous sages was unclear, but the way of the emperor was poor, so he wrote “Big Learning” to describe it, and “Doing the Mean” was to express it’”13. Yu Song quoted this statement by Donghan, Ja Kui, which caused more discussions in the middle and late Ming Dynasty. In this way, the authors of “Big Learning” and “Doctor of the Mean” are both Zisi, and the relationship between the two is one and the other. This tradition says that if it is reliable, then this lecture has a more pure source than the origin of the vermilion. Of course, Zhu Zi later said, “When Zengzi said, “When Zengzi said, Zengzi said, and Zengzi told me, and the people remembered it.” There are certain reasons.
The discussion of Chen Jing, a thought school in the early Qing Dynasty, on the author of “Big School”, is also worth mentioning. Chen is a student of Liu Zongzhou. Liu Zongzhou once said, “There are seventy-two schools that speak in the past and after the meaning of the principles.”14. In the late Ming Dynasty, there were 72 schools that could see that they had specialized in “studying things and seeking knowledge”. Liu Zongzhou said, “If you ask for your words, you can definitely wait for the sages and be unconfused.ory.com/”>平台官网I have never seen it” (ibid.), which means “studying things and seeking knowledge”, but I have never seen it when I really talked about it. Liu Zongzhou was dissatisfied with the various literatures that taught “Big Learning” since the Song Dynasty. Chen Jing was one step further than him, not only was he not satisfied with the academics that talked about “Big School” since the Song Dynasty, but he simply did not admit that “Big School” was written by Confucius and Zeng, nor did he admit that “Big School” was the words of a saint. He said, “The first chapter of “Big School” is not a saint”15, it is not a essay written by a saint, “the ten chapters of it are not a essay written by a saint” (ibid.), it is not a essay written by a saint. This is the final statement against Zhu Xi. He believed that “Big School” only talked about knowledge, but did not talk about practice, “Doctor of the Mean” also talked about practice, while “Big School” only talked about studying things to lead to knowledge. He said, “In “The Great Learning”, “If you know or not, you must be a doubt about learning.”16. Knowing but not being able to do so, in his opinion, this is exactly the style of learning emptiness. Then he said, “Don’t know, it will not be done, but it will not be done without knowing.”17. His knowledge and action view is actually closer to Wang Yangming’s knowledge and action view. He criticized “Big School” for not doing it, and then concluded that “Big School” is not the words of a saint.
(III), the era of “Big School”
The basic thinking of “Big School” is the three leaders and eight items, especially the eight items. The continuous discussion from self-cultivation to peace with the whole country had similar thoughts during the war. Mencius says that “the foundation of the whole country is in the country, the foundation of the country is at home, and the foundation of the family is in oneself.” This is different from the logic discussed in “Big Science” and thinking is also different. In addition, similar thoughts are seen in “Lecture Notes” in “Lecture Notes”. “Lecture Notes” refer to Zixia’s words, saying that “self-cultivation and family are equal to the whole country.” This is also different from the “self-cultivation, family, governance, and peace of the whole country” mentioned in “Big School”. Therefore, the basic thinking of “Big School” should be said to be in the same era as the era of “Lectures” and “Mencius”. Later, the “Study” in “Travels” talks about the teachings of learning, the gifts of learning, the methods of learning, and the teachings of learning are also in response to each other, and should also be in the same era. Therefore, we can say tomorrow that the era of “Big Science” should be in the war era, because its thinking is different from many Confucianism in the war era.
What if it is said that it is in the late, mid-term or early stage of the war? We have no conclusion yet. Many scholars also had different opinions in the past, just like Liang Qichao believed that “Big School” should be before Mencius and Xunzi, not only before Xunzi, but also before Mencius. This is more suitable for Zhu Xi’s recommendation, which is Zengzi and his fellow disciples, Seventy Sons and their later studies. Mencius was a little late, and Mencius learned from ZisiThe doorman was not the era of Seventy Sons and their doorman. However, some students do not think so, just like Ligan believes that “Big School” should have taken “Big School” from Bengali after “Mencius”. Others, some scholars believe that it was in the early days of the war, and even believed that it was the Qin and Han period, and the late afternoon to the Han Dynasty. Tomorrow, most mathematicians no longer believe that the book was written as late as the time of Emperor Wu of Qin or Han, but rather that “Big School” should be a representative work of Confucianism during the war. This conclusion is of course the result of our discoveries about ancient Chinese literature from archaeology for nearly forty years or perhaps longer.
2. The ancient and modified version of “Big School” was released late, and it refers to the original appearance of “Big School” when it was inherited in the Han Dynasty. “The Book of Songs” was compiled by Dai Sheng Baoqing’s love fan during the reign of Emperor Xuan of Han. When he arrived in Donghan, Zheng Xuan made annotations on it. Zheng Xuan said, “It is because his knowledge of universal learning can be political.” He understood “Big School” as universal learning, which must be a mistake, but he still saw something in the next sentence. The “Five Books of Zhengyi” compiled by Kong Guida in the Tang Dynasty. Among them, “The Books of Zhengyi” is mainly based on the notes of Zhengxuan, and he also made a comment. “Travel Notes” by Zheng Xuan’s Notes and Kong Yudashu. “Big Learning”, this text was called the annotated version of “Big Learning” by later generations. In the Ming Dynasty, this annotation and remarks were called the ancient version of “Big Xue” because it was a collection of the early Han Dynasty. After the Tang Dynasty, scholars in the Song and Yuan dynasties did not pay much attention to this annotation. Because after the Northern Song Dynasty, it was influenced by the revisions of the two Chengs and Zhu Xi, the masters did not ignore this ancient version, but more of them used revisions. It was not until the Ming Dynasty that because of the rebellion against Cheng and Zhu’s science, he started from “Big School”, not only denying Cheng and Zhu’s understanding of “Big School”, but also completely overturning the modification of the text of “Big School”. He asked to return to the ancient version of “Big School”. This is to remove the firewood from the bottom of the pot, and completely overturn the “Big School” of Cheng and Zhu Science from the most basic perspective.
The ancient version of “Big School” is not divided into chapters. Of course, if we can unearth a bamboo slip of Han Dynasty that divides “Big School” into chapters, it will naturally be a new discovery. But the article we are currently grasping has not yet been recorded in the Han Dynasty’s “Big School” article, so the origin of the news we are seeing now is not divided into chapters or sections. However, later generations, especially after the Ming Dynasty, also divided the ancient version into chapters. There are many ways to divide chapters, and the more common one is that it has six red chapters. Like the “way of learning” to “this is the ultimate knowledge” we talk about, it is divided into the first chapter. Chapter 1It is a general discussion, that is, the leader. From “what is said to be sincere” to “this is the original knowledge”, I believe this is the second chapter, which explains “honest”. Then from “What is said to cultivate oneself is to correct one’s mind” to “This is to cultivate oneself in correcting one’s mind”, this is the third chapter, explaining the correcting one’s mind. Later, from “The so-called “supernatural family is cultivating one’s body” to “This is the saying that if the body is not cultivating one’s body, it cannot be achieved by cultivating one’s body”, this is the fourth chapter, which is an explanation of the “supernatural family”. Then, from “The so-called rule of the country must first govern its family” to “This rule of the country is in its family” is Chapter 5, explaining the rule of the country. Finally, from “the so-called pacification of the whole country is governing its country” to “this is said that the country does not regard profit as profit, but uses meaning as profit”, this is Chapter 6, explaining the governance of the whole country. Such a taciturn way, a lot of edits were made in the later production to create the effect of the play 彩彩彩 It is divided into six chapters in total, which is the situation where the ancient version is divided into chapters.
If we read the ancient version of “Big School”, it is the original “Big School” text of “Big School”, and its face and content are based on the same content: the first paragraph is the Three Needs and Eight Chapters, but no one used the “Three Needs and Eight Chapters” before the Song Dynasty, but it is indeed mainly based on “Three Needs and Eight Chapters”, which is the last three sentences and the next eight sentences. The three sentences are “in the clear virtue, in the respect of the common people, in the end, in the ultimate good”, which is “three things”. The last eight items are from the eight levels of “clear virtue in the whole country” to “realizing knowledge in the study of things”. In the first paragraph of “Big School”, the theme of “Three and Eight” has been proposed, and the following are the Three Names and the following are the Eight Subjects. It is not necessary to use the terms “leading” and “ban” but this topic has been proposed. Then look at the text of “Big Learning” and talk about the following of the six items in the eight items. In addition to investigating things and acquiring knowledge, it speaks “what says what is said to be sincere”, “what says to cultivate oneself in correcting one’s mind”, “what says to cultivate one’s family in cultivating one’s body”, “what says to govern the country must first dominate one’s family”, and “what says to pacify the whole country in governing one’s country”. It clearly explains the six goals and meanings of the six goals in accordance with this order. Therefore, these two points are the most distinctive features of the text of “Big Science”. The first point is that the first paragraph talks about the theme of “Three and Eight”. The second point is that the next year and night department talks about six target meanings in the order below. In this way, we can see the important content of this text very directly.
This is the same, if future generations carefully read this article, they will find two 彩彩 problems. Before the Tang Dynasty, the masters did not pay much attention to this article, and no one studied it, but since the Northern Song Dynasty, more people have paid attention to “Big School”. In the eighth year of Tiansheng in the Northern Song Dynasty (1030), the emperor praised the title of King Gongchen of the Shuyuan period, who failed to pass the imperial examination at that time. Those who failed later included “The Action of Confucianism”, “The Doctrine of the Mean” and “The Great Learning”. There are still relatively few special stories about “Big Learning”, and later included the period of Renzong, the period of Zhenzong, “Big Learning”, “Doing the Mean” and “The Action of Confucianism”. As can be seen from this, the position of “Big School” became very important at that time, so many people discussed it. The importance of the juridical scholars on “The Great Learning” and “The Doctrine of the Mean” is not because the emperor praised the scholars “The Great Learning” and “The Doctrine of the Mean”, but because the principles of the Neo-Confucianism must be based on “The Great Learning” and “The Doctrine of the Mean”. Taoism is to inherit the Confucian way that Mencius had discontinued since, so it must seek this Tao from “Big Learning” and “Doctor of the Mean”.
The structure and content of “Big Learning” If we read the ancient version, we will first talk about the three titles and eight items; then explain the six goals of “integrity”, “correcting the mind”, “self-cultivation”, “supporting the family”, “governing the country”, and “peace of the whole country”. Ercheng believes that if we are responsible for this text, the statement is not complete. The first thing is that the department behind it has importantly highlighted eight target departments, without the “Three Heads”. The second one is that it was originally eight items, so why did it only explain six goals, including “studying things” and “recruiting knowledge”? Why is there no relevant Mingxu conflict? Therefore, the two Cheng brothers made revisions of “Big School” and all made modifications to the text of “Big School”. They think the text of “Big School” is inaccurate. Ancient books are written on bamboo slips. If the bamboo slips are edited out, their status will be wrong when they are edited from the head. Therefore, they believe that the shortcomings of the ancient book “Big School” are not the ones we directly consider. For example, the “Three Needs” does not seem to be appropriately explained. In fact, there are, but it is wrongly misunderstood to the back. So you need to move it to the back. Therefore, the second Cheng thought that he should move the incorrect text and change the text of “Big Learning”. Cheng Jun first made a revision. There is an article in “The Second Collection of Cheng’s Remarks” called “Teacher Ming Dao’s Revision of “Big Learning””18. He changed the book “Big Learning” to move the three paragraphs “Kang Zhi” after the “Intellect Chapter”, “Tang’s “Pian” says”, and “The “Pian” says ‘Pan’s “Pian” says ‘The 100-mile picture’” to the top of the three entries in the next three entries, and believed that these are all words that explain the three entries. Then he used “from the emperor to the common people” to “this is the basis of knowledge” and “this is the ultimate knowledge” as an explanation of “studying things and seeking knowledge”. This modification made the whole article structure: first propose the three-point leader, then the explanation of the three-point leader, then the eight-point leader, and then the eight-point leader. ThisA structure is a four-section structure, three-section and three-section explanations, eight-section titles and eight-section goals. If we read the content from the content, we will be clearer about the content of the original ancient book “Big School”. The original shortcomings have been supplemented. When we interpret it, we feel that this level is more clear and there are no flaws in the content. This is “Big School” revised by Mingdao Teacher.
Cheng Xi also made an amendment to “Big School”, and there are differences with Cheng Zhang’s revised version. Cheng thought that adding its explanation after the third chapter would be a big deal, so he still maintained the structure of the three-point eight-point structure, and then put the explanation of the three-point and eight-point structure together. In this way, its structure is either four-section or two-section, followed by the three-point eight-point structure, and then the explanation of the three-point eight-point steel eight-point structure. This approach implies the later version of Zhu Xi’s remarks. The following is the theme of the Three Countries and Eight Targets, followed by the explanation of the Three Counts and Eight Targets. This is the first place where the teacher Yichuan changed the book “Big School” and the difference with his brother. The second one is “in the way of being a common person”. Akira Ikawa said “in the way” as “new”, and should be changed to the word “new”. In fact, “媞” and “new” are common, but he clearly advocated that the word “媞” should be explained as “new”. These two points are important features of Teacher Ikawa’s revision of “Big School”.
Zhu Zi’s revised version received the adjustment of the text of “Big School” by the teacher Cheng of the Northern Song Dynasty. The entire content structure is divided into two parts. One is a chapter, which is the first chapter of “Big School”. The first chapter includes two parts, followed by the three heads and eight items are discussed later. Zhu Zi said that a chapter was Confucius’s words, and Zeng Zi said it. From the article, Zhu Zi’s revised version clearly divided the following: one chapter and ten chapters. One chapter is about Confucius’ words, Zengzi said it; ten chapters are about Zengzi’s meaning, the doorman remembers it and clearly divides them. In terms of content, Zhu Xi divided the chapter into three chapters and eight chapters. When we grasped the text of “Big Learning”, we understood more clearly. We proposed the topic and gave a specific explanation of the topic. Zhu Xi’s lecture was a new self-perception. In the past, Mingdao’s revised version and Yichuan’s revised version did not clearly propose a distinction between the two departments, so the relationship between the two departments was not so clear. With the distinction between the inheritance, you can have a more self-aware understanding of the content structure of “Big Science”. It is also interesting to divide the topic into zodiac signs and zodiac signs, because zodiac signs can be said to be kung fu titles. The important theory of kung fu in theory is to be established through zodiac signs. Three zodiac signs are not kung fu, this is the division of Zhu Xi’s view.
Cheng Jun believes that the three sentences “Kang’s “Di” says”, “Tang’s “Di Shang” says”, and “The poem says: ‘Page is a thousand miles’” are all contents that explain the three zodiac signs. Cheng said, “It’s in peace.”The word “媞” in “媞” should be “new”. Zhu Xi followed these two points. This adjustment and determination have its logical justice. Because “Kang’s “媞” talks about “respect for virtue”, it corresponds to “媞”; “媞” in “媞”” talks about “媞” and “媞”; if it is “媞”, the word “媞” is not incompatible with the words “媞” in “媞” in “媞” in “媞” in “媞” in “媞” in “媞” in “媞” in “媞” is not as good as “媞”; If it is new, it will be true. “The poem says ‘Princess is a thousand miles’” The problem with “stop” is corresponding to “stop at the highest good”. Therefore, it is impossible to say that scholars have just explained this way of understanding their own principles, and talked about literature and internal logic in text. This adjustment is also fair.
This modified version by Zhu Zi, Not only are they different from each other, but they are different from each other, but they are also doing something particularly prominent, which is that he does not think that there is a genius explanation given by Ming Dao Teacher in the original ancient book. Cheng Jun used “from the emperor to the people” to “this knowledge” and “this is the ultimate knowledge” as a genius explanation. Zhu Zi did not agree with it. He believed that there was a genius here. From the literary school, Speaking of which, Zhu Xi and Er Cheng had a difference in understanding. Er Cheng believed that as long as there was a simple mistake, there was no text, but Zhu Xi believed that there were both simple and essays. The essay was to explain the error of the text of the department head of the Three Kingdoms and put it in the back. The essay was to lack an explanation of the study of things and to obtain knowledge. Since there were “what said to be true”, “what said to cultivate oneself”, and “what said to be strong” and “what said to be strong” after the text of “Big Learning”, the original text should have “So-called knowledge” or “so-called investigation of things”. So if there is nothing in the text now, how can you do it? Zhu Xi spread the theoretical considerations of “Big Science” and developed from the perspective of Taoism, and made a “Refining Things and Knowing Knowledge”, which is the text “So-called knowledge is the investigation of things”, which is the passage of “So-called knowledge is the investigation of things”, which is a replication of those two meanings. Zhu Xi’s important meaning is to replicate based on the interpretation of the two processes of the investigation of knowledge of things and knowledge. This This is to facilitate the master to learn, not to fake the ancient version, but to facilitate the master to learn and grasp its principles. He believed that the most important thing in “Big School” is to investigate things, so he must supplement the things and lead to knowledge. This is also the biggest point when he was attacked by people later. Many people said that he should not do this. Zhu Xi himself also said that he was not to fake the ancient version, but because this place is the most important thing. The whole story is missing and the thinking is missing, so he based on the thinking of the two generations and sufficient explanation of the study of things and knowledge in theory. This can be said to be one of the biggest features of Zhu Xi’s revisions.
Zhu Xi edited the revisions of “Big School” into the “Four Books”, “Big School Chapters”, “Doctus Chapters”, “Collected Notes on the Commentary”, ” Mencius’s collection of notes is compiled into “The Collection of Notes on Four Chapters and Sentences”, which has had a great influence in the classic history after the Southern Song Dynasty and the history of Confucianism. It should be said that this practice has improved the position of “Big School” in the most basic way and laid the foundation for the profound influence of “Big School” over the next eight hundred years. If Zhu Xi had not compiled the Four Books along the way, “Big School” and “ChineseBaoqing StoryYong” has advanced to a classic position similar to “Speech” and “Mencius”. “Baoqing” has not had such a profound impact in these eight hundred years.
Above we discussed the problem of revising the book “Big School”. The revising book “Big School” uses Zhu Zi’s 大官网发发官网发官网发官网发官网发官网发官网发官网发官网发官网发官网官网官网官网官网官网 Finally, let’s mention Wang Yangming of the Ming Dynasty again. In fact, the concept of “Ancient Book of Big Learning” was proposed by Wang Yangming in the Ming Dynasty. When Wang Yangming discussed “Big School” with Zhan Ganquan, he began to apply the concept of the ancient version. The concept of “Big Learning” is proposed as a modified version. The book written by Yang Ming is called “Big Learning Ancient Version”, also called “Big Learning Ancient Version Side Notes”, which highlights the concept of “Big Learning” ancient version. This is a complete literary concept against Cheng and Zhu’s theory of “Big School”. Wang Yangming was about Zhu Xi. He believed that “Big Learning” was originally simple and correct, and there was no shortage of text to supplement, so as to eliminate Zhu Xi’s explanation of the investigation of things and to establish his own explanation of the investigation of things. So he discovered the sayings of “the mind is the reason” and “the investigation of things is the mind”. In his late years, he also discovered the term “Zhizhi” which is a confidant discussion and a confidant learning. Therefore, Wang Yangming’s proposal and determination of the ancient concept of “Big School” was not a task of literature from the very beginning. He had a clear thinking direction, which was to eliminate Cheng and Zhu’s understanding of “Big School”‘s thinking and investigation of things, and to establish a discussion on the basis of mind science and a confidant. His lectures on the ancient version of “Big School” are of course an activity about thinking, but after he published this book, he brought a large number of researchers on the ancient version of “Big School” in the Ming and Qing dynasties, asking which of the text is correct, and setting off a wave of new flying around the ancient version of “Big School”.
3. Thoughts and comments in “Big School”
First, the problem consciousness and the focus of “Big School”. Bao Haowang ExperienceZheng Xuan said that “Big School” “because of its extensive knowledge, it can be political.” The second half of his sentence can be wrong, but the second half of his sentence should be correct, and he believes that “Big School” focuses on the aspect of political affairs. When we compare with “Study Notes”, we often understand the way of learning in a more profound way, and believe thatThe teaching and teaching methods are only the teaching methods in teaching meaning, and the important thing is to teach and think. This understanding should be said to be somewhat confusing, because in the eight articles of “Big School”, the Qi family’s future governance of the country was clearly related to politics, so Zheng Xuan said that “can be political” and he had something to see. Therefore, from this perspective, “Big School” discusses personal cultivation, social practice and highest fantasy. Using our later speech, “Big School” Xue” should talk about the way of the inner sage and the external king, and the argument of cultivating peace and peace, not just self-cultivation, not only internal sage. It is to highlight the way of the inner sage and the external king, and to establish the great principles of cultivating peace and peace. It is precisely because of this characteristic that we should understand the theme and problem concepts of “Xiang” and say that there have been several changes in history.
Before the Tang Dynasty, the important point of understanding “Big School” was political. Zheng Xuan is an example. “With his knowledge of being broad, he can be political” and falls on politics. Kong Guangda also said, “This chapter of “Big School” can govern what he has learned”20, both of which often have shortness of the long and shortness of the past often conceived as political countries. Therefore, the key points of the theme and problem concept of “Big School” were different. Before the Tang Dynasty, it focused on political theory, or it could also be said to be a governing country.
The Song Dynasty began to believe that the focus was self-cultivation, although their explanation also made it clear about “governing the country and pacifying the whole country”. After the Song Dynasty, the focus of the Song Confucian scholars was to focus on cultivating the knowledge of “Big School”, because self-cultivation was also a topic of “Big School”, among which It is clear that it is called “self-cultivation as the basis”. However, the Song people put it on investigating things again for the importance of self-cultivation. This also shows that a change in the history of academic thinking is the understanding of “Big Science”. Since the beginning of the Song Dynasty, the problem consciousness and theory of “Big Science” have been focused on “investigating things” for hundreds of years. This changed in the Ming Dynasty, and it is believed that self-cultivation is The focus of the discussion is not on investigating things, but on the basis of achieving knowledge, and to achieve knowledge is to create a confidant. We must define the specific changes in this. We can briefly talk about the specific changes in the Han Dynasty. The focus of the Han Dynasty was on political affairs, which was represented by Zheng Xuan. The representative of the Tang Dynasty was Korean Yu, and the “Original Way” began to use “Big Eve” in “The Original Way” “There is a saying: ‘In ancient times, those who wanted to clearly understand virtue in the whole country’”, and then his conclusion was that “those who said that the ancients were correct and sincere will be considered as having one’s own ideas.”21. “The Great Learning” has a discussion from “clear virtue in the whole country” to “correct and sincere and sincere” all have a discussion, not without discussion, but criticizing the Buddhist and Mr. Wu. This is all politically speaking. Korean Yu also said, “I want to govern my heart and be whole.” A country, the heavens are always there, the son is not his father, the minister is not his king, the minister is not his king, the common people are not his affairs, and the master is not his master, and the matter is not his work” (ibid.). He believed that these were all influenced by Buddha and his father, and he was most basic to memorize the views of “Big School”. Therefore, the more important thing is to regard “Big School” as a classic of political ethics, and use “Big School” to maintain the patriarchal order and ethics of society. href=”https://sites.google.com/view/sugardaddy-story-share”>Conservation conditionsRegulate the division of labor with society, and emphasize the social morality that Confucianism has in “Big School” – the Qi family governs the country and uses this to criticize the religion that was born at that time. Because the birth religion violates the social morality that everyone has to do, this is powerless for the birth religion. Criticize weapons. Therefore, Korea’s attitude towards “Big School” is very obvious. He criticized teaching in politics and ethics, and did not deeply understand the problem of investigating things and learning. Before the Tang Dynasty, it focused on political theory, and it showed this point from Zheng Xuan’s explanation to Korean Yu’s invention.
The focus of “Big School” after the Song Dynasty has shifted from political theory and political theory to self-cultivation, but the focus of self-cultivation theory in history is 官网 changed. This change should start from the Tang Dynasty. Kong Guangda emphasized that “can control the country”, but when he talked about “Big Learning” first, it started from the innocence. “The origin of virtue is to start with sincerity” 22 means that if we talk about self-cultivation, Kong Guangda believed that the self-cultivation discussion in “Big Science” should start with sincerity, and sincerity discussion is both the beginning and the focus. We see that the focus of self-cultivation discussion was understood in the Tang Dynasty, so it should be It is said that in a certain sense, it is also in line with the preface of the ancient version of “Big School”, because the ancient version of “Big School” puts the interpretation of sincerity in a particularly high position, so the focus of “Big School” self-cultivation discussion was concentrated on sincerity in the late period. Next, in the Northern Song Dynasty and Southern Song Dynasty, the focus of self-cultivation began to become the theory of investigating things. It is not about “being sincere” as the beginning of “Big School” and the focus of “Big School”, but about investigating things as the basis of “Big School” and the place to start to make progress. This is the effort of the two Chengs and Zhu Xi. This is the reason that understands its own affairs, because The eight-point logic relationship is finally concluded below the study of things and knowledge. It has always been extended from “clear virtue in the whole country” to the end “recruiting knowledge in the investigation of things”. Therefore, the two Chengs and Zhu Xi valued “recruiting things”, and also had their reasons for the mastery of the entire system. The final change was in the era of Wang Yangming in the Ming Dynasty, which was a rebellion for the interpretation of the “Big School” of Zhu Xi’s Science, so they specifically emphasized the understanding of knowledge, interpreted “knowledge” as “confidant”, and used “confidant” to collect the investigation of things and other Articles. The changes in the issue consciousness and theory of the theme of “Big School” in history, from politics, sincerity, to investigation of things, and then to knowledge, can be said to be such a changing thread.
Secondly, the theory of “Big School” in “Big School” . Because “Big School” has been discussed in history, its political discussions do not have any special disputes or discussions, and the thinking of the text of “Big School” caused the most discussions and discussions, or the investigation of things. The above briefly talks about the evolution of the discussion of “Big School” in historyBaozhuang. Zheng Xuan notes the study of things and says “Ge is coming; things are the things. If one knows good things, one will come from good things, one will come from bad things. If one knows bad things, one will come from bad things. It means to attract people’s favors”23. This lecture method, “come” means to attract things, which means that if you are clear about good, you can attract things that are good. If you are clear about evil, you can attract things that are evil. Therefore, when he said, “what people’s favors come from”, he depends on your own preferences, and external things will come. Therefore, in this lecture method, what he understands is a kind of moral sense of communication. The way of saying thesis.
This note by Zheng Xuan also affected Kong Guangda, but from the Tang Dynasty, the more representative one was not Kong Guangda, but a kind of understanding of the investigation of things and knowledge represented by the Korean student Li Ao. Li Ao wrote an article saying that “the enlightenment is in the investigation of things” means? He said, “Things are all things, and the objects are Come, it is the “24, “The ge means coming” or Zheng Xuan’s method of speaking, but he added a “Zhi” and “Zhi” means wherever he goes, and that “Zhi” means “stop at the highest good”. Then he explained, “When things arrive, their heart is clear and clear, and it is clear that they do not respond to things, which is to achieve knowledge.” What is investigating things? That is, your heart after things come It is very clear, it is the study of things. What is the study of knowledge? Your mind can distinguish things from things, but it is not attached to things. This is called the study of knowledge. Therefore, the speech of “the mind is clear” and “not obeying things”, we can see that the study of things and knowledge that Li Ao understands has been influenced by the teachings. Li Ao’s speech actually talks about the mind and matter, but he uses the cultivation of the mind. The speech of href=”https://sites.google.com/view/sugardaddy-story-share”>彩彩彩 is not a cognitive and controversial relationship between mind and matter. It should be clear but not attached to things. It is more of a speech of mind and theory. We say that Zheng Xuan is a The way of speaking in sensory communication is, but Li Ao is a way of growing the mind, so his explanation of the study of things and the color of knowledge is accompanied by the color of teachings.
The most representative of the Northern Song Dynasty should be Cheng. Cheng said, “Ge is the ultimate, and the words are the ultimate physics”25. “Ge is the ultimate” accepted Li Ao’s speech, of course, “Ge is the ultimate” or “Zhi” , in training, it is not written by philosophers. However, he specifically proposed that “Zhi” should also be influenced by Li Ao, that is, “Ge, is the ultimate”. What is “Zhi”? “Sheng to Physics”. Why should we emphasize this “Zhi”? That is, the practice must be done to the object, and we cannot leave the object to the practice, so he always said “Zhi” , This is a kind of lecture method. The second lecture method is not to use strict interpretation, but to use theoretical explanation, saying “结, the view is the reason, and the view of things is the reason” 24. So what is the investigation of things? “结” means 结, “结” means reason, and 结结 means reason, “结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结结Using the word “reason” in “Yi Ji·Shi Yu Gua Zhuan” to explain “the study of things” in “Big Xue”. The explanation of the study of things he established is the interpretation of “reason theory”, which is not a sensory argument, nor a mental argument, but a “reason” argument. This thought was completely inherited by Zhu Xi. Zhu Xi said, “There is the ultimate; things are the sacred things.” 27 Zheng Xuan wrote about investigating things, “The sacred things are the sacred things.” Therefore, Zhu Zi said, “There is the ultimate, the content of things” and “the content of things” still accepted Zheng Xuan’s explanation. Zhu Xi also said, “To be able to conquer the principles of things, we want to be extremely invisible” (same as above). This “to conquer” means to conquer things and to conquer them very thoroughly. If you use a simpler way to explain the investigation of things with Zhu Xi’s own words, it is called “that is the reason for things”. “that is the reason for things” means going to things, not leaving things, but “that is the reason for things”. Zhu Xi’s “Editor of Learning to Study Things and Learning to Know” says, “If you want to help me know, you will seek to get close to things and sank its principles.”28. How to expand knowledge by “leaving knowledge” means “to “remember things and sank its principles.” He said, “At the beginning of the teaching of “Big Learning”, all the things in the country must be slandered by their known principles, so as to achieve the ultimate goal. As for the long force, once you suddenly understand it, the appearance and inside and outside of the things will be fine and rough, and the whole body of my heart will be clear.” (Same as above) In summary, Zhu Xi followed the “two journeys” and used reasoning to master the important energy of investigating things. At the same time, he emphasized the “end thing”, emphasized the “this thing”, and did not leave things, so as to distinguish them from the thoughts of the teachings.
Regarding the study of things, the representative of the Ming Dynasty was Wang Yangming. He said, “The quasi is the right, correct the wrongness, and correct the wrongness to the rightness.” “Things are the things. Everything comes from the intention, and the things that are about the intention and the place of the intention” (“Big Learning Question”), “To go to the wrongness of the mind, to complete the correctness of its essence”, “The place of the intention is the thing” (“Chengyi Record” 1). He does not directly say that things are all things, but the place of his mind is to think of a thought in his brain and something, which is to think of something; this is a thing; correcting his thoughts is to investigate things. Wang Yangming used his correct thoughts to explain the investigation of things, not from the perspective of reasoning to understand things.
The emotional discussions spoken by Zheng Xuan, Cheng, Zhu Xi’s rational discussions, and Wang Yangming’s correct thoughts represent the basic explanations of the concept of studying things in history.
Again, the representative interpretation of the thought of “Big School”. “Big Learning” is a modern literature that became a new Confucian classic after the Song Dynasty, and it has developed a very important influence in the history of nearly a thousand years. The focus of “Big School” is on which thinking is the main and which concepts are the main. There are many discussions below. It changes from the differences between political theory to self-cultivation theory, and invested pipeline, reflecting the times and society at that time, and a choice and a need for the theories in “Big Science”. Tomorrow I will explain “Big Learning”, how to set our perspective tomorrow is worth thinking about. I think the issues that “Big School” have been paid attention to in modern times may not be so important tomorrow, but in modern times there are no issues that have been paid attention to, so we can emphasize more tomorrow.
My basic method is that the six items in “Big School” are very clear. Why does “Big School” this article only talk about six items and not about the two items that understand? I think it is necessary to explain that the meaning of the six goals is relatively clear, and the meaning of Investigation and Knowledge is not very clear from the very beginning, so when it comes to Zengzimen and Seventy-seventy-sects who passed it on, they both felt that they had difficulty in studying. People in the Song Dynasty particularly focused on investigating things according to their needs at that time, and of course there is a reason for this. Because scholars and officials in the Song Dynasty had to pass the subject examination and become members of the ranks and officials, the subject examination not only required a single pure and honest moral cultivation, but also the central authority for the Song Dynasty to build a central authority for scholars and officials. They were not just a moral person. They had to reach a considerable level in terms of knowledge and talents, and at most they needed to pass the subject examination. Therefore, the basic work of scholars of this era has its certainty. It is to provide the most general foundation of Kung Fu for all scholars, which is to study matters and practice. So, this has its era certainty.
However, tomorrow we will look at things and seeking knowledge are not as direct as the mind and sincerity in the cultivation of mind and nature. As for the explanation of correctness and sincerity in chapters of ten, its moral connotation has not been raised up. Its interpretation of righteousness and sincerity is not from the perspective of goodness and evil, but from the perspective of “distracted mind and mind”, so even if it is passed on, the protrusion of the moral character of righteousness and sincerity is not enough. Therefore, I think from these aspects, I can make some new understanding of the key points of “Big School”.
1. In the thoughts described in “Big Science”, the most prominent one is the Confucian ethics that it talks about loyalty and forgiveness as the middle. The original text of “Big Learning” says, “Therefore, people have to ask for help from others to seek help from others, and they don’t ask for help from others. What they hide from the body and do not forgive, but can describe others,” this is the forgiveness of “Do not do to others what they do not want others to do to others.” This is very clear. “Big Xue” also calls the way of forgiveness the way “the way of being bound by one’s order”: “Therefore, the way of being corrected is to be bound by one’s order. If you are jealous of the upper, do not make the lower. If you are jealous of the lower, do not make the upper part. If you are jealous of the front, do not make the first move. If you are jealous of the back, do not make the front. If you are jealous of the right, do not make the left hand. If you are jealous of the left, do not make the right hand. This is the way of being jealous of the bound by one’s order.” This is the same as the way of being loyal and forgiving in “The Doctrine of the Mean”. In “The Doctrine of the Mean”, it says “官网 said: Loyalty and forgiveness are not far away”, what is “loyalty and forgiveness”? “If you don’t want to give yourself, don’t do to others” and “The four ways of correcting others are not allowed to be one”, what are the “four ways”? “What you ask for is the son serving the father is not able to do it; what you ask for is the minister serving the king is not able to do it; what you ask for is the younger brother serving the brother is not able to do it; what you ask for is the companion who will give it first is not able to do it” (“Doctor of the Mean”). The fourth way to correct people is to talk about loyalty and forgiveness in the middle. What is loyalty and forgiveness? “Do not do to others if you don’t want to do to others.” “Do not do to others what you don’t want to do to others.” In the language of “Big Learning”, it means “Asking people to ask for others before they can ask for others, and not to ask for others without asking for others.” This is the same as “The Doctrine of the Mean”. It puts forward its principles and then lists the different ways of treating others.
In “Big School”, these emphasis on high and low profiles include not only personal ways of treating others, but also regard it as a social way. The so-called social way is the value theory of society. Therefore, some scholars have also proposed that the “integrity” and other correct people mentioned in “Big School” are all about “common things”, because it is based on the framework of governing the country and governing the people, so it is not only a personal self-cultivation, but also includes governing the country. In governing the country, we must establish a mainstream value view, and establish the way of loyalty and forgiveness as the mainstream value view of society. In this regard, “The Doctrine of the Mean” and “Big School” are different. Therefore, I think this statement is clear and clear. Although Song Ming Dynasty’s philosophy correctly explained the meaning of these texts, it did not specifically emphasize the meaning of these words. Perhaps because this was the mainstream value view of society at that time, it was understood by all the masters, so I won’t need to say more. But tomorrow I think it’s a different story. The mainstream value of Chinese civilization has been cut off and denied it in a long time. It has only been eighteen that we have truly proposed that the socialist focus value-based structure must have its own foundation, roots and sources, and this source of roots is the value-based view of the excellent traditional civilization of China. I think this value view is not only about benevolence and respect for the basics, but also about loyalty and forgiveness. The way of loyalty and forgiveness is Confucius’ way of being a good person, and it is the most basic principle of Confucian ethics. From tomorrow, it not only reflects the Confucian ethics’ desire, but also has universality and universal value. When the religious associations around the world are held, the golden rule of world ethics that the world ethics is “Do not do to others what they do not want to do to others”29. So, tomorrow, whether it is to establish the world’s ethics from the perspective of establishing the world’s ethics, we should also tell us how to establish the value of socialism and understand the socialism focus from our China itself.From a basic perspective of value viewing, the expression of “Big School” is very important. Of course, this thought is included in the four books, and it is also discussed in “Theory”, which is relatively simple, and it is also explained in “The Doctrine of the Mean”. The Doctrine of the Mean is similar to “Big School”. Therefore, if we want to read “Big School” tomorrow, I think we can change our excessive attention to the study of things in the past eight hundred years, and we should pay more attention to “Big School”‘s description of Confucian ethics principles and energy. This is the first understanding I have talked about.
2. There is no problem with the two goals of righteousness and sincerity, but the explanation of righteousness and sincerity in the past ten chapters did not raise moral character, or perhaps it is said that moral character is not too prominent. This kind of explanation of the correct mind makes me feel that it is vague to the nature of correct mind. It is better not to have any communication. It is better to just say that it is better to understand correct minds. Compared to this, I think “Big School” specifically emphasizes the self-cultivation discussion, but there is one thing in the self-cultivation discussion that is not used as a subject, but is accompanied by the sincerity, which is to be cautious. In fact, this should be regarded as an independent item tomorrow, because the innocence of self-cultivation in “Big School” must also be implemented with caution. In fact, I think in the Kung Fu discussion of “Big School”, if you talk about moral cultivation the most clearly, you will pass on ten chapters, and be cautious. Regarding being cautious, the text explanation also talks in the interpretation of the text, and in sincerity, that is, people with high character should still cultivate themselves carefully even when they are alone. People with low character can do nothing when they are alone in the dark, but when they see a righteous person with high character, they hide from the flash and cover up the bad things they want to do. Therefore, others can actually see your inner heart, and it is not effective for you to cover it up, because all the inner truth will be expressed in it. Therefore, a person must practice cautiously even when he is alone. The meaning of moral cultivation is still very clear. I think this is said in “Big Learning” and “Doctor of the Mean”. In our interpretation of the new era, “Stay of the People” should also be a key point.
3. The first chapter of “The Great Learning” is the first chapter of “The Great Learning” “in the clear virtue.” “Mingde” is the idea of Chen in China. It appeared a lot in the Zhou Dynasty, but not many people talk about “Mingde”. Now we see a more clear picture of the symbol of the “Book of Changes”, saying that “correct people to show their virtues”, and the meanings of “clear virtues” and “clear virtues” are closer, because Zhao means broad and obvious. The lecture method of “Zhaomingde” is more common in age and is included in ancient Chinese. On the contrary, the lecture method of “Mingmingde” is rare. Although it is rare, it is different from the various ideas about Mingde discussions in the six ancient books in history. We understand that the problem of “Mingde” in the central text has begun to be valued since the 19th. I think the emphasis generated by the problem of “Mingde” should not be directly derived from the Sixth Book and the ancient book “Left Zhu”, which is more about the influence of “Big School”.force. Therefore, tomorrow we propose the main nature of Mingde and the understanding of the main nature of Mingde should be a profound influence inherited by the “Big School” eight hundred years ago. If we had not had the profound influence of “Big School” for more than 800 years, if we had not talked about “Big School”, we were afraid that we would not have paid special attention to “Big School”. Therefore, from this perspective, I think the Mingde thought of “Big Science” and the investigation expression of “Mingming De” should be an important source of our promotion of Mingde’s theory tomorrow. Therefore, we should better combine the statements of Mingde in Chinese modern civilization tomorrow, and further describe the Mingde theory in “Big School” so that it can serve our socialist civilization in the new era tomorrow.
Note:
1. “Traditional Notes” (Part 2) Volume 66, [Han] Zheng Xuan’s Notes, [Tang Dynasty] Kong Yuda Shu, and Liu Youren cleaned up, Shanghai: Shanghai Ancient Books Book Club, 2008, page 2236.
2. Zhu Xi: “Collected Notes on Four Chapters and Sentences·Big Chapters and Sentences” Beijing: China Book Bureau, 2011, Baobao.com dcard Page 4.
3. “Baishan Complete Book” 4th “Travel Chapter”, Changsha: Yuelu Bookstore, 1988, page 1469.
4. Zhu Xi: “Collected Notes on the Four Chapters and Sentences·Preface to the Big Chapters and Sentences”, page 2.
5. Same as above.
6. Same as above, page 4.
7. Volume 13 of “Collected Letters of the Chief Teacher of Hui’an Teacher Bai Wengong”, Volume 20 of “The Complete Book of Zhu Zi” (revised version), edited by Zhu Jieren, Shao Zuzhi and Liu Yongxiang, Shanghai: Shanghai Ancient Books Book Club, Hefei: Anhui Education Book Club, 2010, page 632.
8. Same as above.
9. “Collected Notes on Four Chapters and Sentences·Big Chapters and Sentences”, page 5.
10. Zhu Xi: “Four Books Or Questions”, Shanghai: Shanghai Ancient Books Book Club, Hefei: Anhui Education Destination Book Club, 2001, page 10.
11. [Song] Yang, essayed by Dong Ping: “Yang Selected Collection·Home Notes 7·Summary of the University”, Hangzhou: Zhejiang Major Bookstore, 2016, pages 2153, 2154.
12. “Yang Selected Collection·Home Notes 7·Commentary on University>” No. 8, page 2156.
13. Zheng Xiao: Volume 1 of “Ancient Words”, a printed version of the 44th year of Jiajing, Ming Dynasty.
14. Volume 14 of “Collection of Chen Jing” Volume 14 “Big School Definition”, Beijing: Baobao.comChina Book Bureau, 1979, page 557.
15. Same as above, page 552.
16. “Collection of Chen” Volume 14 “Study Definition” I, page 557.
17. “Collection of Chen” Volume 16 “Study Definition” III “Study Definition” III “Answer of Zhang Kaufu”, page 592.
18. “Study Definition” II “Study Definition” III “Answer of Zhang Kaufu”, page 592.
18. “Study of the Second Cheng” is registered “Cheng Volume 5 of the Book of the Chinese Language and Culture Bureau, Beijing: China Book Bureau, pages 1126-1129.
19. “The Second Collection of Cheng Book” is listed in Volume 5 of the Book of Cheng Book, “Teacher Yichuan, Teacher Yizheng’s School”, pages 1129-1131.
20. “Traveling Jingyi” (Part 2) Volume 66, page 2236.
21. “Korean Yu Selected Collection” is compiled by Qu Shouyuan and Chang Sichun, Chengdu: Sichuan School of Education, 1996, No. Page 2664.
22. “Traditional Records of the Truth” (Part 2) Volume 66, Page 2236.
23. Same as above, Page 2237.
24. In “Collected by Li Wengong”, four published books on the Chenghua version of the Yingming.
25. “Two Cheng Books” Volume 22, Shanghai: Shanghai Ancient Books Book Club, 2000, Page 332.
26. “Two Cheng Books” Volume 20 5, page 373.
27. “Four Chapters and Sentences Collection·Big Chapters and Sentences”, page 5.
28. Ibid., page 8.
29. In 1993, the Global Ethical World Religious Conference proposed to use the “Do not do to others what you do not want others to do to others” in China as the law of ethical rule.
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