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The academic purpose of sealing the gift
Author: Guai Bian
Source: Author Authorized Confucian Network Published
“Literature, History and Philosophy” 2019 Issue 3
Time: Confucius was in the 2570 year of Jihai Puyue, Guiwei
� Based on the foundation that the academic community has achieved achievements, it is necessary to systematically sort out the academic research. The Han Dynasty’s study of the imperial examination has made active theoretical construction on the imperial examination. From the perspective of the existing imperial examination, the effectiveness of the imperial examination is considered. The actual performance of the imperial examination has been recognized in the national governance and peace. It has a more large-scale theoretical construction in “White Tiger Tong”. According to the six articles such as “Pen” and “Book”, it can be seen that the gathering of earth is a seal, and the excluding the earth is a seal, which means the treasure. The worship of heaven on the top of the mountain is an ancient meaning of “Feng”. This meaning is in harmony with the emperor’s patrol and visiting the whole country, and finally the success of peace and success in the heaven. The source of the Mingtang is also closely related to it. Sima set up the “Fengshu” in the “Eight Books” of “Historical Records”, which is consistent with the ancient meaning of Fengshu in the Six Books. He also accepted the “Taishan Fengshu, represented by “Guanzi”, and the two were combined to form his political philosophy. From the perspective of the form of gifts, sealing became the ritual tomb of seeking governance to reach the highest fantasy, and was the top of the national ritual system. It should be in an infinitely delayed state, and behind it, the highest goal of national management. Qin Shihuang and Emperor Hanwu brought Feng and Wang to the realm of realization to realize it, and naturally they would be rebuked by Sima. In this way, the selfish desire of Feng Yan gradually made Feng Yan a feudal gift, showing the classical characteristics of the historical transformation of “the enactment of the Feng Yan”.
Keywords:History of Chinese Gifts Feng Travel System National Management
The modern gift system is misunderstood, and the seal can be said to be a disaster area. At present, the academic community has already put pictures of Feng and Song, Jin, financial and hidden dangers, etc. on the basis of the academic community. It is hard for some scholars to urge them to “‘Feng’ is actually a play that fools and fools perform together.” [①] This is a classic that hastily criticized and criticized the modern gift system with modern concepts. If so, the “Fengshu”, one of the “Eight Books” in “Historical Records”, could not be written in full, and Ruan Yuan, a scholar of the Qing Dynasty, did not need to write a special article to prove that “Fengshu was an ancient gift.” [②] If we really want to discuss the simple binary opposition between science and science, it is not only that the seal will fall into the quagmire of “shows”, but the entire modern sacrificial system will not be able to turn over.
Feng is the most prosperous and most targeted and iconic ceremony in modern memorial service. How can we understand its modern eraThe position occupied in the political system is afraid that it will directly affect the depth of exploration of the form of Chinese governance. Because of the fact that we will examine the seal from the perspective of national law, systematically sort out the academic study of sealing, and remind the political philosophy of the sealing in the history of the sealing.
1. The “not ancient” and “not” commentary
The direct dispute over the ceremony has been directly criticized for a long time. Many scholars have traced back to the chapter of “Wen Zhongzi·Domestic” by Wang Tong of Sui (584-618): “The cost of sealing the country is not ancient, but only praises the whole country. Is it the extravagant intention of Qin and Han!” [③] In the early Yuan Dynasty, Ma Duanli quoted this statement, saying, “According to Wen Zhongzi, “The extravagant intention of Qin and Han,” he said, “According to Wen Zhongzi, “The extravagant intention of Qin and Han,” he clearly pointed out that “Wen Zhongzi’s words are correct.” [④] The origin of this is regarded as the “Father of the Farewells is not an ancient gift”.
In fact, the seal that Wen Zhongzi denounced was “not ancient” and “extravagance”. Song Ruan Yi notes: “Fee is cost-consuming and cost-consuming.” Sun Zuoyun made a further explanation: “In the eyes of later generations of Confucianism, Qin Shihuang was the most evil king in China. His crime was burning books and burying scholars. Emperor Hanwu’s behavior was actually not much different from Qin Shihuang, especially in his great praise. In terms of the word “六” was done by a bad man, and his affairs were lost for a long time and he was not known for his details, so Confucian scholars denied the existence of the ancient gifts of Fengshu.” [⑤] However, Ma Duan recorded the words “六” in Wen Zhongzi, and since he went to the word “六” in “六” and “六” to “六” to “六” to “六” to “六” to “六” to “六” to “六” to “六” are not true”, which is something that Wen Zhongzi has never said. The Ma family naturally had some differences. Compared with Zhang Ruyu’s “Collection of Books” earlier in “Wen Tongkao”, there is a line about “There is no title in ancient times”, which lists: “Those who conferred titles are not ancient times are Wang Zhongyan; those who confer titles as non-publicity are Li Taibo; those who confer titles as lack of faith are Su Ziyou.” [⑥] Wang Zhongyan is Wang Tong, the son of Wenzhong, Li Taibo is Li Li, a famous scholar in the Southern Song Dynasty, and Su Ziyou is Su Ziyou. In this regard, those who believe that the “unrestrained” seem to be followed to Li Lu (1009-1059). In his famous “Seven Chapters of the Tribute”, Li Li did the following sentence: “[Emperor Wu] was very fond of fighting, and he exhausted the wealth of the whole country, served the four barbarians, and built palaces to seek immortals. He used unjust words to enfeoff Mount Tai and gave birth to Liangfu.” [⑦] However, this sentence is still not arguing that Emperor Wu of Han was frugal and favored, and denounced the power he did as “not being ungrateful”. In strict terms, it still did not refer to conferring himself as “not being ungrateful”. He said that one step after the Zhang Ruyu, and another step after the Ma Duan, he finally said that Feng “is not written in “The Book” and “The Book” are not released”, thus almost wiped out Feng’s source of learning, and used Qin Huang and Han Wu as the initiators of Feng’s. This statement has been followed by another scholar who ate the leopard’s leopard, Liang Yulin, a Qing Dynasty scholar, and made a step-by-step deduction. In “Strange Stories of History” Liang said with a high sound meaning: “There was no seal in three generations ago.”Yu was created by the Yan Qishi, and was founded in the Qin Dynasty and extravagant in Hanwu. ”[⑧] This has achieved the finalization of the statement “Feng is not an ancient gift”. The difficulty of fencing since the 20th century is basically the right thing to say.
What the above scholars neglected was the statement of Xu Mao, a man from Liang who was one hundred years older than Wen Zhongzi. Xu Mao was the true advocate of the “not sacrificing” statement of fencing. In the eighth year of Emperor Wu of Liang (509), a minister asked to fen Hui Ji In the mountains of the country, the emperor gathered the scholars of Confucianism to be a gift. Xu Mao, who was the counselor of the King of Poyang in Xi, thought it would be unsuccessful. Emperor Wu, Jia Na, said that the request would be stopped. “Liang Book·Xu Mao Registered” detailed the comments of Xu:
Those who enfeoffed the emperor did not leave the official, but “Zuo Zhu” said that “Yu met with the marquis in Tushan, and those who enfeoffed the wealth of the emperor” and did not say that he was enfeoffed. Zheng Xuan has the style of 王 and Chai, and it is impossible to promote the correct way. If you believe in the book of “公司” is a sarcastic word. …There is three of the six hegemony in the suburbs, nine of the suburbs, and three of the very many worships. “The Filial Piece” says, “The clan worships King Wen in the Mingtang to match God.” Although the sacrifices and the Mingtang sacrifices are sacrifices to the sky, they are not in the suburbs, there are sixteen sacrifices in the sky and three of the earth sacrifices, but the sacrifices are not here. …The way of respect is to be pr
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