Miaomiao is half a year old. In addition to the various gross motor exercises and early childhood education stories that he remembers from his previous life, Gao Hanwen has more time to spare and resumes his past crazy publishing books to the whole society and to the new society. momentum.
The first edition of Annotations of One Hundred Schools of Pre-Qin Scholars bound by the publishing house has been put on the desk by the publishing house. It's a hardcover edition, and it's beautifully bound.
This book was completed by inviting Fan Qing, Li Zhi, Wang Shizhen, Li Panlong, Yan Ruochu and others.
Gao Hanwen himself is the first author and is responsible for the overall structure division and writing of the table of contents outline. Li Zhi is the editor-in-chief, also known as the first coolie. The rest are chapter authors.
The hundreds of schools of thought are too far away. Instead of directly promoting new learning, it is better to first use the hundreds of schools of thought in the pre-Qin period to make a transition. Otherwise, the little minds of the Ming Dynasty scholar-bureaucrats would not be able to adapt.
This content was put forward against the background of the collapse of rituals, the destruction of music, and the cannibalism of people. How to save the world has become the ultimate issue for hundreds of schools of thought in the pre-Qin period.
The biggest feature of this book is the combing of the worldview of various schools of thought.
For example, the first thing to focus on is Confucianism. First, we briefly sorted out the content of Confucianism. The micro core motivation is loyalty and forgiveness, and the macro result is benevolence and righteousness. The method is etiquette, and the code of conduct is moderation.
Of course it must be pointed out here that before Confucianism, concepts such as loyalty and forgiveness, benevolence and righteousness, etiquette, moderation, and doctrine or similar concepts existed. These are not inventions of Confucianism, nor are they patented by Confucianism. It’s just that Confucianism has constructed such a causal path relationship. At the micro level, if everyone abides by etiquette and does not make a high-profile statement in their actions, then loyalty and forgiveness will arise from the heart, and then the country's benevolence and justice will be realized.
While expressing the content of Confucianism in a structured way, it also points out the inherent logical flaws of Confucianism. That is, the collapse of rituals and music is the result. To solve the collapse of rituals and music, we should pursue the causes, rather than just starting from the results and restoring the ritual system to stop the collapse of rituals and music. This is a circular argument. Heal yourself. For example, if a person dies from a certain disease, it is the same as telling others that they will not die if they do not suffer from this disease. In fact, what is really valuable is the reason for getting this disease, not just saying that you can't get rid of this disease. This is no different than praying. In addition, the microscopic personal quality and the macroscopic benevolence and righteousness transmission chain are not clear. Is there a microcosm where individuals are loyal and polite but the macrocosmic society is unkind and unjust? The most typical example is to define some people as untouchables or enemies. In this way, as long as there are enough untouchable enemies in a constant stream, it will naturally be possible to be loyal and forgiving within the group, while the whole society will be unkind and unjust. In short, the logic of Confucianism is self-contradictory, which leads to the thousands of people in Confucianism. Both are Confucian but completely different. In turn, this also gives Confucianism vitality. There is always a logical retreat.
Of course, this is both a divergent thinking question after the chapter and a question posted in Tianya Zhige. I want to see if there are any other specific examples. I just hope someone can think of the game story about pirates sharing gold. Pirates who have no loyalty and forgiveness can also be kind and fair. If someone mentions it, it can prove that the new learning is indeed imprinted in some people's hearts. ThatThis is the proof that I am not alone.
Of course, the last part is to summarize the Confucian worldview, which is a closed or even collapsed worldview; its subjects are mainly people who need to abide by etiquette; the purpose is to maintain the stability of the current society; the action signal is the etiquette system; Its internal structure is a typical binary structure of opposition, with the makers of rituals, those who adhere to them, and those outside the rituals. People follow etiquette mechanically, and there are almost no people who use etiquette to realize their own selfish interests. People who are outside the rituals are of no importance. That is to say, in a kingdom with a stable environment, its king sets interests, and officials and officials strictly observe etiquette, and use etiquette as command arrows, they can call on the people of the world to realize the great unity of benevolence and righteousness.
So the prerequisite of Confucianism is there, there is no incremental stability or collapse environment. Rituals cannot be arbitraged. Because once someone gets excessive benefits from the etiquette system, the wealth of the world will be certain, which will lead to the shrinkage of other people's wealth, other people will suffer losses if they observe etiquette, and the etiquette system will collapse. Confucianism needs to come up with a ritual system that is not subject to arbitrage to realize its ideals, otherwise it will be a mirror image.
Then there are binary oppositions and mechanical observance of rituals. The roots are in epistemology. Confucianism does not believe that the vast majority of people can understand rituals, let alone allow anyone to create rituals at will. It is precisely because some scholars can only abide by it and most of the lower-class rural savages are even more insignificant that this dual structure and mechanical observance of etiquette have been formed.
Essentially speaking, Confucianism can also be called ritual theology, and Confucianism can also be called ritual theology. It is the belief that there is a god of etiquette, and as long as the scholars and above worship him, all problems will be solved. The ritual system was born from the destiny of heaven and condensed in the emperor. Confucianism is the trinity of science including ritual, destiny, emperor, and emperor. Borrowing from the etiquette system, Confucianism is also a three-dimensional knowledge with the same identity. There is no essential contradiction and everything can be harmoniously coexisted by human beings.
The opening chapter starts from the world view and epistemology, and basically describes the two-dimensional coordinate axis classification of Confucianism. A closed world view is on the left side of the horizontal axis. In terms of epistemology, it is structured. Only some people have preliminary cognitive ability, and most people do not have the creative ability to understand and apply it. Epistemology is a vertical axis. The top is that normal people can understand and create and apply it, and the bottom is vice versa. Confucianism can only be understood by a few people, and only the emperor's etiquette and gods can create and apply it, so it is naturally classified below. Generally speaking, Confucianism is a lower-left school, and Confucianism is also a lower-left knowledge.
Of course, the last thing to emphasize is the Confucianism of the Pre-Qin Dynasty. Although the later generations are all Confucianists, maybe they just have the same name. At least the enlightenment of mind science allows everyone to follow their heart's desires and develop their conscience, which breaks the limitation of pre-Qin Confucianism that only a few people can recognize. Therefore, the development of Confucianism has changed from a lower-left knowledge to an upper-left knowledge.
Gao Hanwen now tasted the content again, feeling somewhat ashamed. Because the God of Ritual System officially borrowed the arguments used by later generations of Chinese studies fans to attack the market economy. They believe that those who support market economy believe that there will be a market god who can solve everything. Now it isFollowed the same pattern. I used to make excuses frequently, but I didn’t expect that I could still use it after traveling through time. What a surprise. It depends on how Confucianism explains their etiquette god in the future. At least this is not a distortion of Confucianism, at least it is much more reasonable than those fans of Chinese studies in later generations.
Finally, I added a question in a playful way: "Why are Confucian masters always depressed and unable to fully apply what they have learned like Shang Yang, Zhang Yi, Bai Qi, Zhang Liang, Xiao He, and Huo Guang?" Please Keep in mind to collect, the latest and fastest website can be read for free without anti-theft