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The “big life” and “little life” in the Qing Dynasty “Fate Training” are doubtful
——Academic books and school leaders who also discuss the “three trainings” in “Yi Zhou Shu” Author: Liang Bian (produced by the Chinese Academy of National Studies and a researcher at the Chinese Mencius Research Institute)
Source: “Philosophy Dynamics”, 2021 No. 4
Abstract:The “big life” in the Qing Dynasty “Fate Training” refers to the destiny of heaven, and “little life” refers to the destiny of individuals. The second sentence of “Fate Training” is suddenly revealed: “The fate commands virtue, and corrects it to bring blessings.” “Since morality” refers to the master virtue, that is, to follow virtue. Today’s scholars will dismiss the sentence “Shide morality is the right to correct one’s blessings” and it is incorrect to call “Shide morality” a god of heaven. “Destiny” and “Little Life” in “Destiny” are the inheritance of the three generations of destiny, and at the same time they raise the concept of personal destiny. This is different from Confucius’ separation of destiny from destiny, which is different from the moral independence of people. Instead, they force the two to come from the front, showing the clear thinking characteristics of Shinto teaching. The discovery of “Fate Training” in the Qing Dynasty confessed the importance of “Yi Zhou Shu”, especially the first three articles “District Training”, “Fate Training” and “Change Training”. “Yi Zhou Book” should be compiled by Zixia’s Xihe School in Wei State in the late War. The author of the “Three Trainings” is an unknown scholar in Zixia’s post-school learning. The humanitarian theory and gift theory of the “three trainings” are closely related to Xunzi’s learning, but the theory of destiny is quite different from Xunzi’s humanistic trend. This connection and contrast reflect the reconciliation and confusion of the “between Confucius and Xun” thinking.
Keywords: “Yi Zhou Book”; “Destiny Training” in the Qing Dynasty; “Three Trainings”; Big Destiny; Xiao Ming
After the release of the Qing Dynasty’s “Destiny Training”, the “Large” touch” and the content of modern destiny has attracted great attention from the academic community. At the same time, due to the basic differences between the content of “Destiny” and “Yi Zhou Book·Destiny”, it also triggered discussions among scholars on the three articles of “Destiny” and “Direction” related to “Destiny” and “Change” and “Change” related to it, and the issues related to school. However, from today’s research, there are many problems with the study of “big life” and “little life”. Not only did they not clarify the true nature, but they also made mistakes, which hindered their understanding of “Direction”, “Direction”, and “Change” (hereinafter referred to as “Three Trainings”) and their silentness. In later production, they performed a lot of editing to create the drama effect. The judgment of the school of the school. Here, it is necessary to make a special discussion on the “big life” and “little life” of “Fate Training”, and discuss the “Three Trainings” of the book and school issues.
1. “Large” and “Little Life” in “Fate” are doubtful
QinghuaThe content of “Destination” and “Yi Zhou Book·Destination” are fundamentally different, but there are also differences in literature, and the students have proofread and cleaned up this. For the convenience of writing, the following directly uses the book and the content after proofreading, and explains it with notes. The opening chapter of “Destiny” proposes:
The life is common and the life is large, and the life is in charge of virtue, correct it with blessings, and establish a wise king to train it. He said: If you have a normal life, your life will be successful every day. The daily life is to be respectful, and there is always a broad mind. It is to respect your life and be extremely proud. 1
The first three sentences are important for “Destiny” to cause disputes. Kong Chao, the first to make annotation for “Yi Zhou Shu”, said: “Si is the master. He is the main one. He has virtue as the main one. He has virtue as the right one, and has virtue as the right one, but has virtue as the right one, and has virtue as the right one.” 2 According to Kong Chao’s note, the sentence “Shi Ji” was immediately opened. The main one of the words “fate” is “Heaven”, and the object of the fate is “common”, and the content of fate is “Shi Yu”, that is, the master of virtue, that is, the virtue is maintained. The following “Shiyi” in “Shiyi” is the same as this and refers to the principle of abide by the rules. At the same time, according to the common people’s virtues, they “correct them to bring blessings” and give them blessings. However, Chen Fengheng, a scholar in the Qing Dynasty, said in “The Notes of Yi Zhou’s Book”: “Fate is the destiny of heaven. The virtue is the god of heaven, like the destiny of the destiny and the central part.” 2 According to his notes, “Fate is the virtue of the destiny” is read in conjunction with “correcting it to bring blessings”, that is, “Fate is the virtue of the destiny of the destiny of the people”, and the virtue of the god specifically refers to the god in charge of human destiny. It is the destiny of heaven that “corrects it to bring blessings” to the common people, rather than the destiny of heaven and the common people follow the virtues. The above two statements are based on the morality of the Lord, and their statements are also suitable for the meaning of “Destiny”, and detailed explanations will be given above. But it is unpredictable that in today’s research, the academic world all take the words of the gods rather than the words of the master. For example, Huang Xin, who has worked very hard on “Yi Zhou Book”, all regard Si De as a god in “Yi Zhou Books” 3 and its revised version 4, and Niu Hongen also believes this. After the Qing Dynasty’s “Destiny” was released, the commentaries published by the scholars also followed the gods, and Liu Guozhong was the most representative in this regard. Liu Guozhong once took the Lord of De 6, but soon corrected the previous statement, and strongly advocated the gods said, “We then used it to break the sentence: “The destiny was to rule the virtue, and to bring blessings to blessings.” He also used Kong Chao’s notes to explain: “Si is the master. We should take virtue as the main, and have virtue as the right one, but without virtue as the right one, and to apply it to the right one. “According to this understanding, “Si” is to be the “master” and is used as a verb, but this understanding is very abrupt, and And it cannot be coordinated with the previous and subsequent texts. Now it seems that the ‘fate’ in this sentence is the word of the whole sentence, and the subject it lacks is exactly the ‘heaven’ of the previous sentence; ‘Si De’ is as Chen Fengheng said, ‘as the god of heaven, ‘as the category of ‘s fate and ‘Si Zhong’. The meaning of the whole sentence is: ‘(Heaven) ordered Si De to use blessings to modify it. ‘”7 But Liu Guozhong’s self-deniability happens to be a problem. The reason why he corrected the previous statement was that he noticed the following sentence “Appointing a Ming King to teach him” and believed that if he stopped “the destiny was to be virtuous and to correct him to bring blessings”, the previous and subsequent texts were not coordinated, and those who uphold the divine words were afraid that they would have such considerations. But how to stop the sentence should be considered from the overall article without being overly good atMachinery.
Note that the “Fate Training” opens the article to propose “generate common people and become big”, and “big life” is undoubtedly the focus of the entire article, and the theory should be explained and explained in the article. The same is true in reality, so the explanation of “destiny is the “destiny” stipulated by heaven, which means that it must comply with virtue. “Big Destiny” means destiny, or it can be called “destiny”. What is related to “big life” is “little life”. Since heaven not only stipulates that people should follow virtue, but also give blessings based on their expressions, “little life” is the fate of the people who are close to each other, which can be called “fate”, which is formed by “big life” and personal expression. It can be seen that “big life” and “little life” are connected along the way, and only the “little life” needs can be