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Analysis of the language reduction method of Qianjia and Han studies
Author: Cui Daizhan (Marxist School of Northeast Petroleum Major)
Source: “Philosophy Dynamics” 2017 Issue 12Caring
Time: Confucius was the 11th June of the Wuxu period in the 2569th year of the Wuxu period
Jesus July 23, 2018
Content summary:The Qianlong and Jiajia and Han schools have realized the transformation of language in the history of traditional Chinese interpretations. This transformation is especially the reliance of Han scholars on the method of language reduction. By evaluating the regeneration steps of verbal, discernment and trait respected by Han scholars, we can see that although Han scholars have obtained significant training results, they also reveal many contradictions and tensions. In particular, Han scholars generally lack the self-consciousness of the interpretation of the intrinsic meanings, which ultimately led to this language learning turning towards a direction that failed to repel the learning vassal and truly opened up modernity.
Keywords: Qianjia and Han studies/language cracks/language reduction method
“Understanding the cleavage of subjective inter-organisms”[1]. Borrowing Huang Junjie’s plan, this kind of rupture leads to the rupture of “languageness” and rupture of “integrity”. Among them, the linguistic rupture refers to the phenomena of ancient and modern discourse, verbal discourse, north-south discourse, and writing abnormalities formed by the separation of time and space; while the linguistic rupture refers to the state of disagreement between history, civilization, thinking, etc. that appears in the ties of history, civilization, thinking, etc. [2]
Why does it break? Dai Zhen said: “A man born in the past three years, and his time traveled thousands of years, and he saw that the distance between the land was thousands of miles apart. Those who had heard and were silent in the past were even taught by the great masters, but they still left doubts. That was why he did it.” [3] In the eyes of the Qianlong and Jiaqing scholars, the time distance was the time that must be fought for the broadcast of the play, and the rain rose unexpectedly and became the target of the foot. To this end, they repeatedly emphasized the governance principle of “seeking truth from facts”. [4] The “seeking” in this is the way of fighting time, and in fact it is “by being controlled and discussed by the methodThe thinking of the Han scholars eliminates the loss one by one the differentiated and confusing things that lead to misunderstandings—the misunderstandings caused by time distance, changes in language usage, word meaning and form of thinking, etc.”[5]. The important goal of Han scholars’ interpretation is to fight against the linguistic rupture and the intensive rupture, and to use the This restores the original appearance of the book and reshapes the authority of the book.
Hu Ying once summed up the method of Hanxue as “the meaning of slim”, and “the meaning of slim is to take a thought and gradually spread the color of the future generations at any time, like slim nose and slim. The more you progress, the more you reach the middle”[6]. In short, the so-called supernaturalism is the restoration of the idea. Based on this, the writer calls the task of breaking the linguistic nature of Han scholars the “language restoration method”, and this article will analyze this.
1 From the teaching theory: the “transition of language learning” in Qianlong and Jiaqing and Han studies
Whether it is the “fake design” in the modern literature of the two Han studies, the “sentence of words and ideas” in Wei Xuan studies, the “swimming observation” in the Song representatives, and the “teacher’s mind enlightenment” in the Ming Dynasty, they were not able to give the teaching to the appropriate position, and the Qianlong and Jiaqing and Han studies The advocacy and development of training and evaluation finally realized the “transformation of language” in the history of Chinese classical interpretations. [7] The Qianlong and Jiaqing Han scholars generally believed that “it has declined for hundreds of years, and when it comes to the disadvantages of writing, it is good at emptiness and self” [8]. The reason for this is that the Song Dynasty did not pay attention to the examination of training. In the eyes of Han scholars, “Confucians since the Song Dynasty have been forced to sit with their own views. href=”https://topdaddy.org/”>Baobao Website means ancient saints, but the language is unknown”[9]. Therefore, in order to eliminate the problems brought about by the rupture of language from the most basic point, we must first clearly go back to the study, that is, the path of understanding and understanding.
As for the path of communication and morality, the early Qing Dynasty, Guingtinglin had already stated: “It starts with self-study and literature, and literature begins with knowledge of the soul”[10], “Where is the six chapters, the master of training”[11]. And the transition to this path is the successive succession of the atmosphere of the times. Or maybe it is the standard of the practice of training that is followed by the Qianlong and Jiaqing schools to clarify the principles, It is the energy of Tinglin’s “learning is theory”. For example, Money Xin said: “The country is well-versed in Confucianism. For example, the teacher of Guinglin, Chen Liutao, Guan Baifeng, and Huitianmu, they began to study ancient times and study Tan’s training. From words, voices, and training, they can get the truth of meaning and truth” [12].
The method of communicating meaning and truth” , based on the foundation of the Six Paths or Taos in the Six Paths, and the textual training is a unique and useful method of understanding the Six Paths. As Dai Zhen said, “Only the empty and thoughtless thoughts are indecent and meaningful, then seek the ancients, seek the ancients and the text is endless, and the modern and ancient times are separated, then seek the ideological and spiritual training, and the ancients are clear, and the principles that are the same as my heart is clear. “[13] Dai Zhen also reminded Han scholars of the basic steps to seek the Great Path, that is, “real things” (referring to books)When you set out, you should start from “seeking” (training) to ensure that there is no error in the meaning. In this regard, Song Dynasty’s logic naturally lacks confidence. Han scholars hope to use the training and examination certificate to break the nature of the linguistics. This is because in their opinion, elementary school training can fight time and become a bridge of language that communicates ancient and modern times. As Money said, “The six scholars, the words of the sage, seeking meaning because of their words, must start with the examination and training.”[14] Wang Niansun also said, “The examination and audition are clear and the elementary school is clear, and the elementary school is clear and the elementary school is clear.”[15] So, what is the examination and training? Can the training be able to successfully eliminate time distances as Han scholars think? Kong Guida said: “The sanction is the ancient. The different words of ancient and modern times are used to make people know. The sanction is the way. The appearance of things is to tell people.” [16] Huang Kan explained: “The sanction is to interpret the words of language in language.” [17] In other words, the effect of sanction is to convert between different languages, just like the translation between ancient and modern languages. The king quoted it: “I am a primary school student, and I am a translator.” [18] The so-called “translator” is the translator and the interpreter.
Therefore, the training is an immediate practical examination for books or articles. As common sense, if a text is closer to the modern or saint, it is more trustworthy. Han scholars rejoice in reading the Han Confucianism, which is precisely due to the advantages of the Han Confucianism. “They see many ancient characters and read many ancient pronunciations, so what they teach must be close to the original heart. Even if there are any one who loses it, there are few” [19]. Therefore, compared with the interpretations of later generations, Han Confucianism’s explanation of modern prestigiousness is undoubtedly more reliable, and even the so-called “school law” and “family law” passed down by Han Confucianism’s governance have also been praised by Han scholar Qing. Based on this era of concept, Han scholars even have the more reliable reproduction of the ancients. As Ruan Yuan said, “The later Confucianism is not as accurate as the previous Confucianism’s statement. What? The previous Confucianism has not gone far away from the past, and it is true” [20]. It was precisely under the influence of this time concept and interpretation concept that the faith of “willing to know the ancient teachings, and those who want to seek it n
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