requestId:684c3e2a395a81.73847022.
【Euro-Yang Pu Pu Pu Pu Pu Pu Pu Pu Pu Pu Pu Pu Pu Pu Pu Pu Pu Pu Pu Pu Pu Pu Pu Pu Pu Pu Pu Pu Pu Pu Pu Pu Pu Tu Pu Pu Tu Tu Pu Pu Tu Tu Tu Pu Pu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Published by the 20th century 2020 20th century 20th century 20th day Jiazi
� Confucian loyalty and virtue were greatly affected, challenged, comforted and overthrow during this period, which was importantly reflected in four aspects: the strong teachings challenged Confucian loyalty and virtue, the overwhelming Taoism attacked Confucian loyalty and virtue, the prosperous commodity economy comforted Confucian loyalty and virtue, and the overwhelming selfish desires overturned Confucian loyalty and virtue. These “loyalty” proposed by Zhu Xi to “preserve the principles of heaven and save others’ desires” to provide social historical conditions.
Keywords: Zhu Xi; loyalty and virtue; social origin; value distortion
The Tang and Song dynasties were the main period of change in our history. As the mainstream form of consciousness, Confucianism was challenged by religion and Taoism during the late Tang and Five Dynasties. The situation where Confucianism, Taoism and Taoism vigorously competed with each other has always been extended to the Zhu Xi era. This aroused Zhu Xi’s high attention and civilized concern. It can be said that Zhu Xi’s thoughts on loyalty were born from the challenge, impact, comfort and overthrow of Confucian loyalty and virtue by religion, Taoism, commodity economy and selfish desires.
1. The strong sacred teachings challenge Confucian loyalty and virtue
The sacred teachings have been spreading to China from the two Han dynasties to the south and the Northern and Southern Dynasties in the past few hundred years, and have been constantly integrating with Chinese civilization. The Sui and Tang Dynasties reached a golden period of development and prosperity. From a doctrine, the reform of the Sui and Tang dynasties changed the inconsistency between the North and the Southern and Northern Dynasties, and advocated “to pay equal attention to stop and observe, and practice dual cultivation of concentration and wisdom”, and realized the unity of the North and the South from the theoretical perspective. [1] A large number of sects appeared in the Tang Dynasty, such as Lutai Sect, Huashen Sect, Weishi Sect, Yantu Sect, and Juzong. In the late Tang Dynasty, the style of teaching continued to the Song and Ming dynasties. The establishment of the sect marked that Chinese religion had formed its own theoretical system and expressed the maturity of Chinese religion. The Emperor of the Republic had a profound impact on the art of Chinese civilization, ethics, morality, thinking methods, etc. in later generations.
After Emperor Wuzong of Tang Dynasty, Emperor Xuanzong of Tang Dynasty went against the rules, vigorously advocated teachings and built temples. Emperor Yizong of Tang doubled his belief in Buddhism. In the 14th year of Xiantong (873), Emperor Yizong of Tang sent an imperial envoy to the Famen Temple to welcome the Buddha’s bones. He even said, “I was born to see it, and I was not grateful for my death.” During his reign, he “made floating pictures, treasures, snouts, banners, banners, and banners to welcome them, all of which were made of gold, jade, squids, and pearls. From the capital to the temple, there were three hundred miles of roads, and there were horses, and it was never stopped at night” (“Qingzhi Tongzhi”Volume 252 of the Fourteenth Year of Xiantong), which led to the whole society competing for Buddha and worshiping Buddha. Finally, the “Buddha’s bones arrived at the capital, directed the ban on military wars and public and private music, and the sky was burning and the land was filled with ten miles. The prosperous period of the lord was beyond the suburbs, and the time of Yuanhe was not far away. The rich room and walls were as beautiful as the colorful building and the unobstructed, and the competition was luxury” (Volume 252 of the Fourteenth Year of Xiantong), and “the prime minister and the prime minister would not be able to win the battle” (Volume 846 of the Complete Tang Dynasty Articles·Cui Lielun).
On ordinary, the more the country is, the more chaotic society is, the more people believe in their teachings. “During the Five Dynasties, the dynasty was changed quickly. During the fifty-three years, the thirteen kings of the five surnames were changed, and eight of them were destroyed.” [2] During this period, the army was cut off, and the rulers had a lot of tidy shirts. They killed each other for their own good. However, the sects of the Five Dynasties and Ten Kingdoms continued the prosperous sects of the Tang Dynasty, and believers spread across the north and south. From the history of the development of religion, “The development of education in the Five Dynasties and Ten Kingdoms periods broke through the existence format before the Sui and Tang dynasties that focused on the Huaxia and Southern teachings, and formed the trend of the middle of the teaching. The Chinese teaching format has been expanded in many regions and competed with each other. It is not only the basic style of the teaching of the Five Dynasties, but also has a great impact on the teaching of the Song Dynasty” [3]. There are many monarchs who believe in the religion, and Li Yu, the late lord of the Southern Tang Dynasty, is a representative of the classics. History records: “The Southern Tang lord retired from the court, and his descendants wore monk’s robes, recited Buddhist books, and knelt down to make a promise. The monk was guilty and ordered him to worship the Buddha and scolded him. The emperor heard that he was confused, so he chose a young man who had a verbal confusion and went south to see the Southern Tang lord. Regarding life, the Southern Tang lord believed it and said that a Buddha was born. Therefore, he did not resignate the intention to govern the country and guard the border.” (Volume 4 of “Continuing the Governance of the Governance”, November 2, the second year of Qiande of the Song Dynasty) Because he believed in religion, he was used by the Emperor of the Northern Song Dynasty. In the end, he “did not resignate the intention to govern the country and guard the border”, which led to the destruction of the country and the family. Yueyou described the prosperity of the Southern Tang Dynasty’s Buddhist slander: “The Southern Tang Dynasty was short-lived, without great lewdness, and died because of its invincibility. The one who could be the most popular among later generations was that he liked Futu.” But when he entered the elevator hall, the voice became more obvious, with a long and sharp voice (Yuyou’s “Southern Tang Books·First Five” Volume 18) When Li Yu was in power, “the ruler of the Southern Tang Dynasty believed in floating drawings, and gave money from the ban, recruited people to be monks. At that time, monks and all the people were worshipped to the county officials” (Volume 4 of “Continuing the Administration of the Continuing the Administration of the Emperor’s Republic of China”, November 2, the second year of Qiande of the Song Dynasty). The emergence of a large number of monks and monks is an important manifestation of the singular Buddhism in the Southern Tang Dynasty. Teacher Chen Yinke pointed out: “The civilization of the Chinese and Xia people has evolved thousands of times and has been created in the Zhao Song Dynasty.” [4] 277 The development of the educational civilization is an expression of the Zhao Song civilization. The prosperity of education in the Song Dynasty continued the style of the Tang Dynasty, and it also developed a trend of development that was more innovative, foreign and civilized.
The famous scholars of the Northern Song Dynasty, Zhiyuan and Qisong, are representatives. Zhiyuan (976-1022), whose name is Wenwai, is named Zhongyongzi, and is from Mochitang. Although he is a believer, he adopts the “Aiding Confucianism to Advance” approach to develop religion. He once wrote “The Doctrine of the Mean”. “The Doctrine of the Mean” was originally a Confucian work, but it isA Buddhist monk wrote his own “The Confucian Son of the Mean”, which shows his integration of Confucianism and Buddhism. In “The Doctrine of the Mean”, he said that “aspiring to learn Confucianism” (Zhi Yuan’s “Yingju Pian” Volume 19), and in “Huang Emperor’s Yin Fu Song”, he directly expressed the attitude of “my notes are all based on Confucianism and Taoism” (Zhi Yuan’s “Yingju Pian” Volume 11).
Qi Song (1007-1072), whose common surname is Li, whose courtesy name is Zhongling, was from Yanjin, Tengzhou (now Teng County, Guangxi). Although Qi Song, like Zhiyuan, promoted Buddhism by “supporting Confucianism”, his method was different from Zhiyuan. Zhiyuan directly explains Buddhism with Confucianism, while Qisong adjusts the relationship between Korean thi
發佈留言