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Re-examination of the relationship between the ancient Chinese language learning
——With Liu Xin as the middle class
Author: Ren Milin (Associate Researcher, Institute of Philosophy, Chinese Academy of Social Sciences)
Source: “Philosophy Dynamics”, 2019 Issue 07
Time: Confucius 2570 The age of Jihai is the seventh day of the eighth month of Jihai
In fact, the relationship between the verbal and ancient Chinese studies is very complicated. Before Donghan, ancient Chinese scholars insisted on the same attitude on the basis of the study, and also affected the study in their thinking. For example, Liu Xin’s many thoughts were manifested in the study. On the one hand, Wang Mang applied “tale” and “religious” to create arguments for the usurpation of political power, and on the other hand, he was importantly dependent on the ancient Chinese language for his study in political reform. When we arrived in Donghan, we finally won the position of “national tyrant”. Although we were criticized by some ancient Chinese scholars, due to their unquestionable position, ancient Chinese scholars also actively looked for resources from the picture to compete for the upper level of recognition.
From the perspective of thinking, the relationship between the modern literature and the modern literature is more closely related, and the relationship between the ancient literature and the ancient literature gives people the impression of being close to each other. “Sui Book·Ji Jizhi” says: “(王有) Wang Mang’s favorable talismans, Guangwu used his pictures to express his enthusiasm, and then he became a popular man in the world. During the Han Dynasty, he also wrote about the five chapters and sentences of Wang Xuanzheng of Dongping, all of which were ordered from the poem. When the ugly Confucian style was erected, he became more and more knowledgeable. The volume of the chapter was added to the poem. All the five chapters were discussed. Only Kong An The disciples of Guo, Mao Gong, Wang Huang and Ja Kui were dismissed by it, and they inherited it as a devilish and a vain classic. Therefore, because the ancient texts obtained by King Lu Gong and King Hu of He were examined and considered to be the meaning of “ancient learning”. The Confucians of the times were not destroyed and could not be practiced.” The sacred originated from Wang Mang’s love for the talisman. Emperor Guangwu also applied the script during the process of establishing Donghan. Later, he announced that “images are drawn across the country”, so that the script can be carried out in a fashionable manner. At that time, scholars took the standard of ethics. As long as ancient Chinese studies criticized ethics, because of this ethics, ancient Chinese studies were under pressure from the official Confucianism at that time and were not established as an official. According to the “Sui Books·Ji Ji Zhi”, the intact ancient literature and the inseparable relationship are due to the inconsistency between ice and charcoal. Rongyoulan said: “‘Ancient Learning’ is the learning of ancient writers. He said that he could not neglect books and other yin gangs’ words, and then he could not ignore the ‘very strange argument’, which made Confucius turn against his position as a ‘teacher’.”[1] Qian Mu also believed that whether he could trust the yin gang at that time was The main standard for modern literature and ancient literature is that “the world of learning to treat the simplicity and not treat the simplicity is the world of modern learning and ancient learning.” There are no modern scholars who do not speak of the simplicity, but ancient scholars do not speak of the simplicity; it was not until the time of the simplicity of the simplicity that ancient scholars began to speak of the simplicity of the simplicity of the simplicity of the simplicity of the simplicity of the simplicity of the simplicity of the simplicity of the simplicity of the simplicity of the simplicity of the simplicity of the simplicity of the simplicity of the simplicity of the simplicity of the simplicity of the simplicity of the simplicity of the simplicity of the simplicity of the simplicity of the simplicity of the simplicity of the simplicity of the simplicity of the simplicity of the simplicity of the simplicity of the simplicity of the simplicity of the simplicity of the simplicity of the simplicity of the simplicity of the simplicity of the simplicity of the simplicity of the simplicity of the simplicity of the simplicity of the simplicity of the simplicity of the simplicity of the simplicity of the simplicity of the simplicity of the simplicity of the simplicity of the simplicity of the simplicity of the simplicity of the simplicity of the simplicity of the simplicity of the simplicity of the simplicity of the simplicity of the [2]
In fact, the relationship between ancient Chinese language learning and transcendence is far more complicated than what Sui Books·Journal of Ji”, Rongyoulan and Momo said. Kang You believed that the relationship between the Book of Long and the Modern Literature was closely related to the study of Liu Xin, but the story was modified by Liu Xin’s ancient literature: “Although the book of Long and the Book of Long and the Book of Long and the Book of Long and the Book of Long and the Book of Long and the Book of Long and the Book of Long and the Book of Long and the Book of Long and the Book of Long and the Book of Long and the Book of Long and the Book of Long and the Book of Long and the Book of Long and the Book of Long and the Book of Long and the Book of Long and the Book of Long and the Book of Long and the Book of Long and the Book of Long and the Book of Long and the Book of Long and the Book of Long and the Book of Long and the Book of Long and the Book of Long and the Book of Long and the Book of Long and the Book of Long and the Book of the Book of Han: Wang Mang’s “The Book of Han” “The Book of the Collection of Pictures” ’, this is the learning of Xin and Mang. The ones Xin attacked were focused on 未. ”[3] Meng Wen Tongyan believed that ancient Chinese scholars criticized and praised 未: “There are those who believe in the truth and those who are ancient Chinese scholars, and those who are also those who are ignorant of 未. The knowledge of ancient Chinese scholars and those who are ignorant of 未 are also dependent on 未. ”[4] In Jianyan, the relationship between 未 and 未 is more secretive, and the five virtue systems are The influence of ancient Chinese literature: “Its (serial book) thoughts are from modern Chinese literature, and its five virtues system is from ancient Chinese literature. It is indeed the legitimate school of modern Chinese literature, because Dong Zhongshu, Jingfang, Yifeng, and Liuxiang all thoughts like this; from the thoughts of these people, it should be translated into such a big end.” [5] Liu Simeng pointed out that the reason why modern Chinese literature is related to the intercourse of modern Chinese literature is related to the intercourse The difference lies in the fact that the time of its structure has long been different: “The world always talks about the modern texts, but they are exposed to ancient literary masters. In fact, this is because of the beginning of the art of being artificial, and the ancient literary masters have not yet been released. The two teachers of the two schools are completely different.” [6] Zhou Yutong made a profound explanation on the relationship between the modern and ancient literary masters: “The five scholars of the Han Dynasty not only had a close relationship with modern literary mastersShort-term care; is an ancient literary scholar and a mixed modern ancient literary scholar, and they always have a considerate respect for the eroticism. As for those who oppose the eroticism, such as Huan Yu’s “scarved dragon in Wenxin·Zhengyi” chapter, “Yin Min’s “has the eroticism” The deep flaws, Zhang Heng discovered the remoteness, and Xun Ming the stanza, are all completely out of personal understanding, and are not related to academic disciplines for many years”; “Ancient literature is in the opposite position of academic disciplines and in the opposite direction. However, the ancient literature scholars in the Han Dynasty were either Ashiju, or had good intentions, or had deep thoughts, so they were also related to the stanza”[7]. Zhou Yutong’s statement is more comprehensive, but it is inaccurate to fully understand the attitude of ancient literary scholars such as Huan Yu, Yin Min on personal standing. Wang Baoxuan also made a profound analysis of the relationship between ancient Chinese literature and literature. In his opinion, ancient Chinese studies had two branches in the Han Dynasty, “derived from the palace of King Wu of He and the secret palace of the Western Han Dynasty. They were represented by Liu Xin and Wang Mang at the intersection of the two Han Dynasties” [8], and then they believed that the attitudes of the two departments were different about the moral character: the ancient Chinese studies of Wang Mang and his genius were supported and affected by it; the ancient Chinese studies of Liu Xin and his genius were opposed to moral character.
It can be seen that
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