On the outlook on fate in pre-qin philosophy. The concept of destiny was particularly popular in the pre-Qin period.
The name Destiny was put forward by Zhou people, but it originated from ancient people's belief in the "Emperor" God. Zhou people replaced the former "emperor" or "god" with "heaven", which triggered some new concepts different from "emperor".
In the three generations of culture, the meaning of "heaven" in Destiny has three contents: first, it refers to the only supreme ruler God; Second, it refers to the generalized ghosts and gods including various natural phenomena and ancestors; Three-fingered person Three generations' understanding of "heaven" has a downward process from a god (emperor and heaven) to a pan-god (heaven and earth ghosts and gods) and then to no god (natural phenomena and people). The Book of Rites outlines a clear clue for the development of faith: from worshipping God, to worshiping ghosts and gods, and then to worshiping people and morality.
The origin and evolution of China's ancient concept of destiny experienced a development process from God-oriented to people-oriented, and this delayed choice determined the basic nature of Confucian philosophy represented by Confucius. Since then, the Confucian culture in China has been continued and developed in this humanistic direction. The position of Confucian culture in China culture and this humanistic feature determine that China culture has no unique characteristics of religious tradition.
The first category of China's pre-Qin philosophical characteristics is Confucius' remarks contained in Zi Si, including the whole works of Biao Ji, Ji Fang, Yi Li and the part written on Confucius in The Doctrine of the Mean, which belongs to The Analects.
"Historical Records Confucius Family" said: "Zi Si writes the doctrine of the mean." "Sui Shu Yue Ji" quoted: "The doctrine of the mean, table records, workshop books and clothing books are all based on Zi." For this statement, later generations are more skeptical, thinking that these articles are only pretense of later generations. Now the bamboo slips unearthed in Guodian prove that the above records are completely reliable. First of all, Yi is an article on Guodian bamboo slips. Secondly, a passage from the Bamboo Slips of Guodian from Heaven can be found in Ji Fang. Judging from the style of writing, Heavenly Descent is obviously quoted from Ji Fang, which shows that Ji Fang was written earlier than Heavenly Descent.
The second category is Zisi words recorded by Zisi people. The bamboo slips Lu Mugong asks Zi Si is a dialogue between Zi Si and Lu Mugong. Confucius was mixed in poverty, which may be Zisi's exposition of Confucius' thought. Therefore, these two articles are written for Zisi, and their nature is the same. Their bamboo slips are the same in shape, which can also be proved.
The third category is Zisi's works. The other part of The Doctrine of the Mean, written separately in Confucius, is Zi Si's own work. The Five Elements is obviously the work of Zisi. One history contains the theory that Zisi advocates the five elements, and the other is that the ideas and thoughts of this paper are consistent with the doctrine of the mean. The thought of "the way of Tang Yu" is more consistent with the thought of "being poor and reaching the time" The way of faithfulness comes down to benevolence and righteousness, which is obviously related to the five elements. So these two articles are probably Zisi's speeches or works.
The fourth category is Zi Simen's works. The four bamboo slips, Heaven Descending, Respecting Virtue and Renyi, Pretending, and Liu De, are not only the same in shape, but also consistent in thought, and should be written by one person. Ji Fang was quoted in Heaven, so the author was later than Zisi. In addition, from the ideological point of view, these four articles inherit Zi Si and open Mencius. So its author should be the predecessor of Confucius and Mencius. In addition, the author of "Five Elements Theory" attached to Mawangdui silk book "Five Elements" is also a master of thinking.
From these documents, Zisi School put forward many brilliant ideas that are unknown to future generations.
For example, although heart, nature and emotion are important categories of Confucianism, in the Confucian tradition, the relationship between them was not directly and clearly discussed until Neo-Confucianism in Song and Ming Dynasties. Now, the discovery of these bamboo slips has rewritten this history. Regarding the relationship between sex and emotion, sex pretends: "Tao begins with emotion, and emotion comes from sex"; Regarding the relationship between sex and mind, Sex Pretend says: "The stone speaks, but the gavel doesn't ring; Although people are sexual, their hearts can't go out. " This is in line with Zhu's "Sex and Ontology" after 1500 years; Its use, affection is also ","the heart is based on sex ","there must be one heart, so it can be used cleanly " Although the Neo-Confucianists have never seen these bamboo slips, they have put forward similar opinions, which is also amazing.
The Analects of Confucius, The Analects of Confucius and Confucius began to doubt the ancient times in the Song Dynasty. Although there are countless works on Confucius, most of the materials cited are not beyond the Analects of Confucius, Zuo Zhuan and Historical Records. People keep a large number of records about Confucius in other ancient books, either keeping them secret or denouncing them as fake books.
What's more, it was recently suggested that The Analects of Confucius was only integrated in the Han Dynasty, and its authenticity is also questionable. Guodian bamboo slips help to dispel this doubt.
Scholars of Han Dynasty, such as Liu Xiang, Liu Xin, Kuang Heng, Wang Chong, Zheng Xuan and Zhao Qi, recorded the completion of The Analects of Confucius. Liu Xin is widely quoted as saying: "As for The Analects of Confucius, Confucius responded to the words of his disciples, contemporaries and disciples and heard what Confucius said. At that time, the disciples had their own records, the master was a pawn, and the master compiled it, so it was called The Analects. " (History and Literature of Han Art)
Judging from the content in The Analects that Zhang Zi wrote to the gentry after hearing Confucius' teachings, Confucius' disciples did have the habit of taking notes, which was the basis for compiling The Analects in the future.
Liu Xin said that although the original materials of The Analects were recorded by Confucius disciples, it is correct that the anthology was written by Confucius disciples. Ceng Zi, Youzi, Minzi and other Confucius disciples are called "Zi" in the book, which proves this point.
Specifically, when was The Analects compiled? The latest recorded in this book is the death of Ceng Zi, and Ceng Zi died in 436 BC, so this year can be set as the upper limit of The Analects of Confucius. It is Ji Fang who directly mentions the Analects of Confucius and quotes its text in the existing literature. As mentioned earlier, Ji Fang was indeed written by Zisi, who died in 402 BC, so this year can be set as the lower limit of The Analects of Confucius. Therefore, The Analects of Confucius should be collected and named between 436 BC and 402 BC. From this perspective, the collection of The Analects of Confucius should be limited to Confucius disciples and re-disciples.
There are 3,000 disciples of Confucius, and 70 of them entered the room, so there must be many notes to record Confucius' language. After the death of Confucius, the post-learning was divided, and "Confucianism was divided into eight." Therefore, the so-called "Confucius died, and the disciples made it up" must be only a matter within the small group.
It can be seen that there must have been many documents similar to the Analects of Confucius compiled according to Confucius' words and deeds.
Of course, when compiling Confucius' words and deeds, each small group draws on its own characteristics and interests. This edition of The Analects pays special attention to moral cultivation. It can be inferred that this book was compiled by a disciple of Confucius' German Department.
Then, what about the documents of The Analects of Confucius other than The Analects of Confucius? In the existing documents before the Western Han Dynasty, we can often see that Confucius' words and deeds are concentrated, which is by no means a quotation of private works from the context. This is the lost text of The Analects of Confucius, and its historical value is comparable to that of The Analects. This book is related to the related documents in the silk books Yi Zhuan, Xiao Jing, Dingxian Bamboo Slips, Five Meanings of Mourning for the Public, Xunzi and Book of Rites. Now the Book of Changes has been unearthed from the Chu Tomb in the Warring States Period, which shows that this assertion is reliable.
To sum up, Confucius and his thoughts need to be re-recognized and re-evaluated. As far as the development of Confucius' thought is concerned, it is actually from courtesy to benevolence to Yi-ology. These three stages belong to Confucius' early years, middle age and old age respectively. This whole process is what Confucius himself called "learning from learning". Confucius' greatest contribution to Yi-ology is that, in form, he transformed the past divination into philosophy; In content, the former Gankun dualism was upgraded to Yi monism. Therefore, the past view that there is no metaphysics or even philosophy in Confucius' thought is wrong.
The relationship between schools of thought
(1) The relationship between Confucianism and Taoism. People usually think that Confucianism and Taoism are in opposition, and the situation is like fire and water.
As soon as the bamboo slips "Lao Zi" came out, we knew that the two factions were born from the same root and their interests were the same. Judging from the bamboo slips Laozi, Lao Dan not only failed to criticize Confucianism, but also held a positive attitude towards the concepts of holiness, benevolence, righteousness, courtesy, filial piety and goodness followed by Confucianism. On the other hand, from all kinds of historical data, Confucius also admired Laozi. The opposition between Confucianism and Taoism began in the Warring States period.
This point can be clearly felt from the demotion of Confucianism in Taishigong and Zhuangzi, and the criticism of Taoism by Mencius and Xunzi.
There are four types of "Jade Cong" on Guodian bamboo slips that deserve attention. In history, there is a saying of short and miscellaneous notes, while Yu Cong is short and pithy, and its nature is teacher's notes in the East Palace, so it should be renamed teacher's notes or notes in the East Palace. This bamboo book is a comprehensive study of Confucianism and Taoism, involving the works of Confucianism and Taoism in the tomb. Therefore, it is necessary for the tomb owner to read the reading notes of two works of Confucianism and Taoism, both original works and personal feelings. Jade Cong Si may have been copied from other documents. This is the earliest existing work that consciously integrates Confucianism and Taoism.
(2) The relationship between Taoism and military strategists. Some scholars have pointed out that Taoism is closely related to military strategists.
At present, there is no trace of military influence in the bamboo slips Laozi. Therefore, the similarity between the current version of Laozi and the Military Strategist is that Tai Shizhen absorbed the military strategists' thoughts, and politics is the main content.
(3) The relationship between Taoism and Legalism. It has been pointed out that the legalists in the Warring States period came from Laozi. However, they didn't notice that it was Tai Shiran, not Lao Dan, who had an influence on Legalists, and they didn't realize that there were geographical reasons for the close relationship between the two schools.
Politics is the combination of Taoism and Legalism, which is the characteristic of Taishi Xian's thinking, which Lao Dan can't reach, so the Legalists in the Warring States Period actually came from Taishi Xian. After Taishi was brought into Qin, it promoted the development of local legalists and made Qin the main stage of legalist activities. Therefore, the writing of Han Feizi's works "Jielao" and "Yu Lao" is not accidental, which is a clear evidence that legalists inherit the unified context of Tai Shijun.
Characteristics and evolution of pre-Qin philosophy
There are two major changes in the development of pre-Qin thought. The first time happened in the Yin and Zhou Dynasties. There are various views on the nature of this change in academic circles, but on the whole, it is a religious reform movement. I thought it was a religious criticism movement. Its essence is to get rid of traditional religion and create humanistic spirit. This is not a change within religion, but a process of replacing religion with human nature. The deep ideological root of this religious criticism movement should be attributed to ancestor worship. On the one hand, in the concept of ancestors, the will of the Emperor of Heaven was conveyed through the ancestor God, who of course had to bless his own race first, which made the destiny somewhat arbitrary. On the other hand, the ancestor God, as an intermediary, narrowed the distance between man and God, and made them have a certain affinity. Therefore, when some special events happen, such as the Yin Dynasty and the Zhou Dynasty, it is easier for people to doubt the destiny and further affirm the value of people.
The fundamental difference between China's philosophy and culture and other nationalities in the world was laid in the Yin and Zhou Dynasties. From this perspective, the question of the beginning of China's philosophical history needs to be reconsidered. In the past, Mr. Hu Shi wrote about Laozi and Mr. Feng Youlan wrote about Confucius, which had a great influence. I think we should at least start with King Wen and Duke Zhou.
The second transformation took place in the Spring and Autumn Period and the Warring States Period. In the past, in people's minds, in the pre-Qin period, Confucianism gave priority to ethical preaching and Taoism gave priority to philosophical discussion, which has become a conclusion.
However, the unearthed version of Laozi forces us to re-examine this theory. Although the simplified version of Laozi has some paragraphs on metaphysics, most of its contents are about ethical values, which is similar to the Analects of Confucius. In addition, the style of Laozi is quite quaint and simple, which is consistent with the Analects of Confucius. In other words, paying attention to ethical values and simple style were the same characteristics of philosophy at that time. However, in the Warring States period, the wind of philosophy changed greatly. As far as philosophical issues are concerned, people have shifted from paying attention to ethical values to paying attention to deep-seated issues such as heaven and mind. Its style has also changed from simple to mysterious. Confucius, Mencius, Taoist Taishixian and Guanyin, and hermit Zhuangzi. Therefore, paying attention to the nature of heaven and having a metaphysical style is the main feature of the philosophy of the Warring States. The philosophy of this period is more abstract, or more philosophical. This is a great leap in China people's theoretical thinking.
From simplicity to abstraction and exquisiteness, it conforms to the general law of philosophical development. This further confirms the inference of this paper on the age and author of the simplified version and the current version of Laozi. The turning point of this turn in pre-Qin philosophy was the Yi-ology founded by Confucius in his later years. Both Lao Dan's thoughts and Confucius' early thoughts emphasized human relations over freshness, and emphasized the nature of heaven. Confucius' Yi-ology is basically the study of Heaven.
The greatest contribution of Warring States philosophy is to fill in and deeply and extensively explore the relationship between human relations and heaven. Only then, the position of Confucius in the history of China's philosophy needs to be re-evaluated.
From the definition of philosophy, narrow philosophy refers to western philosophy, while broad philosophy exists in life without considering things.
Therefore, there is no philosophy in China, and only Laozi's Tao Te Ching is discussing philosophy, which is very shallow and primitive.
There will be no philosophy in China in the future.
The influence of Laozi's Taoism on China is its value.
It has influenced China to create a stable state of affairs to form a balance.
In the period of maintaining stability in the past dynasties, most of them can be regarded as the influence of Laozi's thought, that is, its value.
Speech: The representative figures of China's pre-Qin philosophy and their thoughts (quick kiss! ) The main philosophical schools of pre-Qin philosophers are
1 Confucianism. This is the earliest and most influential school. After the death of Confucius, "Confucianism was divided into eight". Among them, Mencius and Xunzi are the two most influential factions.
(2) Mohism. The founder was Mozi in the early Warring States period, and his philosophy contained the contradiction between pursuing power and respecting heaven and ghosts. After Mozi's death, "Mohism is divided into three parts." In the late Warring States period, Mohism overcame the superstitious elements in Mozi's theory and made great contributions to the study of materialist epistemology, logic and natural science.
③ Taoism. Tradition holds that Laozi is its founder. He put forward a systematic and complete world outlook with Tao as the core, which includes both materialism and idealism. Zhuangzi inherited and developed Laozi's philosophical thought, and moved towards skepticism and agnosticism through relativism. Taoism in Xia Ji put forward the theory of "essence" and gave a materialistic explanation of Laozi's "Tao". During the Warring States period, the Taoist school also joined forces with famous scholars and legalists, and developed into the study of Huang Lao, which was highly praised by rulers in the early Han Dynasty and later generations.
4 Legalists. Its founders were Guan Zhong and Zi Chan, and the real founders were Li Kui, Shang Yang, Shen Buhai and others in the Warring States Period. By the end of the Warring States period, Han Fei had put forward a complete theory of rule of law combining law, technique and potential. He inherited the rational factors in the philosophy of Laozi and Xunzi and formed his own materialistic system.
Five famous artists. The Warring States period is a school that specializes in discussing the relationship between name and reality, the similarities and differences of concepts, and the problems of separation and integration. The representatives are Hui Shi and GongSunLong. They discussed the identity and difference of things, and made some contributions to the development of ancient logic.
⑥ Yin and Yang family. Represented by Zou Yan, he mystified the theory of Yin-Yang and Five Elements, explained the alternation of dynasties with the order of the five elements, and put forward the theory of "Five Virtues at the End", which provided a theoretical basis for establishing a new feudal regime. In addition to the above schools, there were schools of thought in the pre-Qin period, such as military strategists, peasants, military strategists and miscellaneous schools.
Is pre-Qin philosophy superior to seeking and dialogue? In 22 1 BC, the Qin dynasty established a unified multi-ethnic centralized feudal country, which basically completed the transition from slavery to feudalism. People call the philosophy before Qin unified China as pre-Qin philosophy.
China's traditional thought-dialogue with pre-Qin philosophy depends on the landlord's understanding of the definition of philosophy.
If the definition of philosophy follows the West, and it is a logical and systematic world outlook and methodology, then China's ancient thoughts can rarely be called philosophy (there is or there is, but it is not the Confucianism on the second floor, but the Mohist and famous thoughts that emphasize logic).
However, the focus of philosophy should still be to ask the ultimate question of the world and life (this is my understanding). In this sense, all pre-Qin philosophers should belong to philosophy, except military strategists, farmers and other specific technical schools.
When the French deconstructionist philosopher Derrida came to China, he thought: "China has no philosophy, but China has thought and wisdom." Modern and contemporary western philosophy, including himself, especially postmodernism, constantly breaks through the systematic definition of traditional western philosophy. If China's ancient thought does not belong to philosophy, then the most primitive western thought and modern and contemporary philosophy will also face the danger of "whether it is philosophy".
Therefore, on the one hand, the academic circles in China emphasize not to attach too much importance to the qualification of whether China Thought is a "philosophy", because this is ultimately a question of the right to speak caused by cultural differences. Philosophy is a western vocabulary and should not reduce the value of China's ancient wisdom; On the other hand, it is generally believed that due to the above reasons, China's ancient thoughts, including those of pre-Qin philosophers, are all philosophies, or at least wisdom that can arouse people's philosophical thinking. As a regional cultural system different from the western philosophical tradition, its time value is more worthy of attention.
Hope to adopt
Who were the philosophers and writers in the pre-Qin period? The top ten philosophers in the pre-Qin period include:
Laozi, Zhuangzi, Confucius, Mencius, Mozi, Xunzi, Han Feizi, Grandson, Keiko, Zou Yan.
Pre-Qin writers include:
Qu Yuan is the masterpiece of Qu Yuan, a famous poet in the Warring States Period, and the longest romantic political lyric poem in the history of ancient Chinese poetry. The poet described his life experience, moral character and ideal, expressed the anguish and contradiction that he was slandered to death, rebuked the fatuity of the king of Chu, the madness of the villain group and the ineffective governance of Japan, and showed the poet's fighting spirit of adhering to the ideal of "beautiful politics", attacking the dark reality, not colluding with evil forces and his patriotic enthusiasm to death.
The profound philosophical thoughts of Zhuangzi (Zhuang Zhou) and Zhuangzi have never been surpassed, and they also represent the highest literary achievements of pre-Qin prose. Zhuangzi's articles are extremely imaginative, changeable in writing style, full of romanticism, full of humor and satire in the form of fables, which have a great influence on the literary language of later generations.
Zuo Zhuan Zuo Qiuming is the first chronicled history book with detailed records in China, and it is also the most outstanding ideological and artistic work in pre-Qin historical prose.
Confucius Chunqiu, compiled by Confucius, is the first chronological history book in China, and it is the ancestor of chronological history books. Its style and "brushwork" had a classic influence on later prose.
There are also the Analects of Confucius, Mozi, Laozi, Mencius and Xunzi, who did everything wrong, and Lv Chunqiu.
What do the three words of Zhuangzi mean in the pre-Qin philosophical dialogue? -pre-Qin philosophical dialogue
Who compiled the existing Zhuangzi? Aguoxiang B Zhuangzi C Kong Ying Da D Wang Bi
What is the communication mode of Zhuangzi's San Yan? A is direct, B is indirect, C is not, and D is.
Is Confucius' thought modern?
1, Aguoxiang
2. In literature, Zhuangzi pioneered the method of combining fable, tautology and nonsense.
C is neither.
This is related to how to treat Confucianism.
Personally, I choose not to
Zhuangzi is good at writing with three words: fable, repetition and nonsense. Zhuangzi himself once said that he wrote "fable 19, repeating 17, meaningless sunrise, harmony with heaven" ("Zhuangzi? Fable ").
Fable: any language that comes from fiction and has other sustenance, whether it's animal talk, bizarre story or dialogue between distant historical figures, belongs to "fable";
Repetition: Any repetition of the conversation or speech of the sages or ancients-that is, quotation or excerpt-belongs to the category of "repetition". As for whether these sages and ancients said these words, there is no way to verify them. Usually, Zhuangzi used these ancient people to express his views in order to increase the persuasiveness and authority of his words.
Nonsense: it is a language that is written fluently, read fluently and gives people a romantic aesthetic feeling.