【趙清文】論焦循一包養網易學中的經權觀

Content summary:Jiao Xun discovered the view of Han Confucianism in the study of Yixue. He believed that the “tradition” of ordinary character standards in the real moral career can be adjusted and modified independently to suit the request of “Tao”. The direct goal of “right” is “temporality”. On the one hand, it is to “reverse the way” by “transforming” oneself through transformation. On the other hand, in the moral reality, one must be brave to break the constraints of the standard of mutual transformation. Jiao Xun’s authority has an extremely positive inspiration to deal with the generality of the standards and the particularity of the situation, as well as the conventional system or standards that conflict with the ultimate moral request.

Keywords: Jiao Xun/Changes scholarship/view of jing and quan

Jiao Xun was a famous scholar in the Qing Dynasty. His Yixue research purpose was unique and self-organized, and he had never been discovered in many issues. Among them, there are many discussions on the problem of “rights” that pre-Qin Confucianism began to pay attention to and gather scholars from the Han and Song dynasties in Jiao Xunyi. Powerful view is an organic component of Jiao Xunyi’s thinking and has its own characteristics. However, in today’s research on Jiao Xunyi and China’s modern rights view, it is very interesting. This article takes Jiao Xun’s “Yi Tongyin”, “Yi Pictures”, “Yi Chapters”, and “Yi Songs” as important text basis, and combines his application and development of the “Zhou Yi” thoughts in “Mencius’s righteousness”, “The Comprehensive Song of the Speak of the Chinese Language” and collections of essays to focus on the Xunyi Studies conducted research and explanations on the power view in Xunyi Studies, and made a brief analysis of its theory and practical meaning. The trial can focus on Xunyi Studies and the research on traditional Chinese rights in China, and have expanded the field and developed the perspectives, and promoted it.These questions are further discussed in a profound way.

“Sentence” and “rights” are a major paradigm in Chinese philosophy and are often used to discuss the relationship between the generality of moral standards and the specificity of moral selection situations. Confucius, the founder of Confucianism, attached great importance to the problem of “rights”. He once said that “can be established but not allowed to be right” (“SpeechPreparation price ptt·Zihan”), “the body is in the clear, and the waste is right” (“Speech·Weizi”). The real mention of “tradition” and “right” as a counter-arranged model began with “Generation Ram”. “Gongyang Biography” “The Eleventh Year of Duke Huan” says: “The power is to be good after all. The power is to be good. href=”https://twsweetdiary.com/sweetdating520/”>Baobao.comThe death and death are unreliable. The practice has the right to act, and the business of oneself is to act without harming others. Killing others to live by oneself, and destroying others to survive by oneself, and correcting others is not done. “Before the Song Dynasty, the right view of “reverse the Tao as power” has always been the most common explanation of the relationship between rights, “Age of the Birth of the Age”, “Huainanzi”, “Korean Poetry External Translation”, “Commentary on the Collected Interpretation of the Collected Interpretation of the Copyright彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩� After the Song Dynasty, the two Cheng, Zhu Xi, Gao Gong and others criticized or rebuked this kind of opinion in a different way. However, in the Qing Dynasty, some scholars restored their dominant position in the power view of “anti-Tao Tao” in their commentary on Confucian classics such as “Book of Changes”, “Years”, “Speech”, and “Mencius”. Among them, the development of this right view in Jiao Xun’s study can be said to be relatively representative; and Jiao Xun’s right view is the result of his natural development of focus points such as “being in the position”, “falling away from the Tao”, and “time move” in his Yixue.

“Being in position” and “falling out of the way” are often used to describe whether the yin and yang of the yarn in the “Zhouyi” can be consistent. Among the six lines of a hexagram, the first, third and fifth are the yang positions, and the second, fourth and upper are the yin positions. The yang line is in the yang position and the yin line is in the yin position, which is “in the position”, which is also called “right”. On the contrary, if the yang line is in the yin position and the yin line is in the yang position, it is “inappropriate”, or is called “falling out of position” and “falling out of the way”. Moreover, “being in position” and “falling out of the way” are often regarded as professors who judge the scrutiny of the Yao Xiang Ji, and owns multiple technology companies. Teacher Ye has achieved it for others to rely mainly on the rest of their lives. On this question, Jiao Xun’s understanding is different. “The Book of Changes” says: “The movement of the Yi is not about being in the position, but about falling out of Tao. The two are clamped. What is the position? First two or five, then the fourth and third uppers are the first. What is the loss of Tao? Don’t wait for the second and fifth, but first four and third uppers are the first. It is auspicious to be in the position.The detour is gone. ”① Jiao Xun analyzed the situation of “being in position” or “falling from the Tao” in “Yi Diagrams”. In short, the six lines and yin and yang are used to pass. There are twelve lines in the two hexagrams. Among the twelve lines, there are six lines to be fixed and six lines to be uncertain. The uncertain lines follow the principle of the corresponding position and then change the two mutually. If the two uncertain lines on the second and fifth lines are first to change, they are first to change the other, then they are “being in position”. On the contrary, if the two uncertain lines on the first and fourth lines are first to change the other, or the two uncertain lines on the third and upper lines are first to change the other, then It is called “get rid of the Tao”. However, his analysis is not only for the purpose of visualizing the hexagrams, but for the value criteria of human behavior. “get rid of the Tao” is a deviation from “Tao”, and the basis for the judgment is also the difference between his “Tao” and “Tao”. In Jiao Xun’s view, in the reality of human behavior, “being in the position” without “get rid of the Tao”, the result is auspicious, which is governance, otherwise, it is irrelevant. “One yin and one yang, use softness and one yang to treat it. Therefore, it is said that “one yin and one yang are the way.” The Tao governs words, but does not speak nonsense, but it is a mess. The sage governs the whole country, and wants to govern it for a long time without any trouble.baojia.com ppt, so hexagrams are used to conquer the world for thousands of years. Is there any trouble in the governance? ”②

Jiao Xun’s power view begins with a distinction between “Tao” and “Zhi”. In the Han Confucian power view of “reverse the Tao”, the generality of “Zhi” as the “constant” condition of the gay moral career is relatively consistent. Dong Zhongshu believed: “The age has gifts and changes. If you are as calm as a person, you will be a gift. Even if one has nature, even if one is uneasy, or if one is not convinced, or if one is not changed to the Tao, it is a change of blessing. “Even if your authority is reversed, it must be in the domain of being able to be reckless, not in the domain of being able to be reckless, so even if you die, you will never be able to be reckless. ”③ ​​”Huainanzi” says: “Prison is what the sages see. Therefore, if one is offensive and then merges, one is ignorant of the right to know the right to do so; if one is combined and then breaks, one is ignorant of the right to do so. Those who do not know their powers will be good at turning ugly. Therefore, the gi