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Classics and Commentary—About Zhu Xi’s Commentary Thoughts

Author: Pan Derong

Source: “Chinese Social Sciences” Issue 1, 2002

Content summary:In Chinese history, Zhu Xi was the first student to discuss the way of reading and commenting in a relatively concentrated manner. “Reason” is the intrinsic concept of his philosophical system and the metaphysical basis of his classical notation. The original meaning of the text, the original meaning of the saints and what readers understand is the three progressive stages in the process of understanding. The goal of understanding is the overall harmonious “reason” of these three meanings. Language interpretation and understanding of mind are the basic ways of interpreting it. The 王彩 essay tradition represented by Zhu Xi has a major meaning in our construction of modern Chinese theories.

 

Keywords: ZhuCultivation marketXi/Classic/Review

 

In recent years, the academic community has begun to pay attention to the construction problems of Chinese reviews. Some people believe that the Chinese characteristics are the evaluation. (Note: See Xu Baogeng’s “Ancient and Qinghua School” (Qinghua University Bookstore, 1997).) In my opinion, the inappropriate point of this view is the neglect of the distinction between “speech” and “speech”. Training is a specific interpretation of the text text, and in a strict sense, it is even difficult to call it “training”. In the East, the medieval way of annotating classics is already a very complete system. Even so, this interpretation system is only called “annotation learning” (l’exegese) rather than “hermeneutik”. The Hermeneutik or He rmeneutics used in modern Eastern philosophy has its own specific meaning. It is to study the common ways of understanding and interpretation and its intrinsic theory based on the theoretical system, rather than any specific way of interpretation or interpretation. In this way, even if we admit that China has “training” it is not as good as “speaking”. If needed, we should now put forward the question of “creating China’s commentary” (Note:

 

Tong Yijie also put forward the question of “creating China’s commentary” in the article “Explanation on whether to create China” (“Scholar” March 1998) and “Re-discussing the question of creating China’s problem” (“Chinese Social Sciences” No. 1, 2000). Let me briefly mention that in the article “Re-discussing the question of creating China’s problem”, the authorIt is believed that “the verb of Hermeneutics” first appeared in J. Danhaose’s works in 1954.” This term may be incorrect. As far as we can see now, Aristotle was the first to apply this vocabulary, “PerìHermeneias” (review) is a part of his “Story of Things”. According to Gadamer, the first to apply essay concepts in modern meaning was Descartes’ “Talks on the Way of Talk” (1637) and “Thoughts on the First Philosophy” (1641). In 1665, Danhaose published the book “Hermenutia Sacrasive Methods ExponendarumSacrarum Litterarum”, so it is precisely the person who applied the term “speaking” to the title of his writing for the first time. ).

 

In the history of Chinese interpretation, scholars focus on specific interpretations of classics, but rarely summarize the interpretation methods. Zhu Xi was the first student to discuss the way of reading and conflict in a relatively concentrated manner, and his thoughts still have a great impact on this day. This article aims to clearly illustrate some of the most basic characteristics of the Chinese epigraph tradition in understanding and explaining the way they are discussed, and is also a new exploration along the purpose of the “Creating China Esgraph” discussion.

 

1. The interpretation of the interpretation of the tradition has always been based on the interpretation of the classical principles, because the Su contains the laws of nature. The laws of nature “must be subtle and subtle, each with its own merits”, and it cannot be changed. However, modern saints can understand their profoundness and wonder, and the sage’s words have been repeatedly proven by history several times. As for society, the life and death of the country, the past and present are eliminated, and it is subject to the laws of nature; as for individuals, the way to establish a character should not violate the laws of nature. As the saying goes, “Those who are smooth are good for the right people, and those who are against them are subject to gentlemen.” All such species are included in the book. Therefore, if you want to understand “reason”, you must read it. (Note: See Volume 14 of “Bai Wengong’s Letters” (hereinafter referred to as “Collected Works”); Volume 10 of “Zhu Zi’s Words” (hereinafter referred to as “Collected Works”).) The commentary on classics has become a matter of national studies.

 

1. Understand the truth

 

In Zhu Xi’s thoughts, “reason” is the final ending of understanding. The understanding of “reason” is also stipulated by the nature of “reason” and is the manifestation of the “reason”‘s behavior, that is, the behavior of “reason” in the “heart”.

 

“Reason” in Zhu Xi’s Thoughts<a href="https://sites.google.com/view/sThere are two levels in the system: one is the "reason" of the whole body, which can also be called "Taiyang", which is called "Taiyang", which is called "In the universe, one principle is clamped" (Note: Zhu Xi: "Reading the Great", "Collected Works" Volume 70; you can also refer to "Taiyang" Volume 117.). The other is the "reason" that each specific thing derived from "reason" with the help of "game". Zhu Xi believed that "it is originally a Taiyang, but every thing has its own benefits, and each has its own Taiyang. ” (Note: Volume 94 of "Speech") It can be seen that the "reason" in it is also a whole. The "organization" here has a relatively meaning. To put it bluntly, it is the "department" compared to the "organization" at the highest level. Although there are differences between the "reasons" contained in each department, they all express the highest "reasons" in harmony. This relationship can be simply summarized as "reasons one part of the difference". Rules are the laws of nature, one, and the whole, and they are all differentiated from one principle. It is precisely because all differences are all derived from this "reasons"博官网公司公司公司公司公司公司公司公司公司公司公司公司公司公司公司公司公司公司公司公司公司公司公司公司公司公司公司公司公司公司公司公司公司公司公司公司公司公司公司公司公司公司公司公司公司公司公司公司公司公司公司公司公司博官网” understand. Because the “reason” of all things and the words of the saints who express “reason” are originally harmonious, the principles understood from classics should also be harmonious.

 

Reading is undoubtedly to understand the principles of heaven. However, if you do not understand the principles of heaven, so that the principles of heaven can behave in your heart, you will also be yourself A major aspect of the nature of the celestial principles is the celestial principles of the celestial principles that are originally “invisible”. The difference between people and others is that all things come from nature or nature to realize the celestial principles. However, for people, they must be passedOnly by acknowledging the laws of nature can one fill the laws of nature and not contradict the words and deeds, can one realize the behavior of the truth in the heart. As Zhu Xi said, “I once pointed out that I could see my wife’s desire to go as far as possible. The heavenly principles are full of everywhere, and there is no need to be a little bit of a loss. … His heart is leisurely, and he flows with all the things in the six senses.” (Note: Zhu Xi: “Collected Comments on the Commentary·Advanced”.)

 

There are two ways to understand “reason”, “One is to go from the top, and the other is to go from the bottom. If you do the top, you will turn the matter on the top, and you will go from the bottom to the bottom. If you do the top, you will turn the matter on the top, and you will get only one principle after the bottom. If you do the bottom, you will first see a big body. , when you view things from then on, you can see that there is a natural truth, which is what you call pride and the Tao that you recommend.” (Note: Zhu Xi: “Training People’s Two Sweetheart Baobaobaobaobao.com“, Volume 114 of “Trade” here means the whole of “reason”, and “top” refers to specific individual things or articles. From above, it is a way to understand the ordinary and