Jiang
Academic circles have always believed that since Confucius founded Confucianism, the so-called "six arts" of Confucianism not only refer to the six classics of poetry, calligraphy, ceremony, music, righteousness, spring and autumn, but also refer to the six arts of ceremony, music, shooting, imperial defense, art and technique. However, this paper puts forward different views through textual research on relevant historical materials. This paper holds that the title of "Six Classics" became popular in the middle and late Warring States at the latest, while the title of "Six Arts" was only used occasionally in Lu Chunqiu, and it didn't become popular until after the early Han Dynasty. With the popularity of the title of "Six Arts", Confucianism began to call it "Six Classics" in the early Han Dynasty. Han Confucianism changed the "Six Classics" into "Six Arts" in the pre-Qin period, not out of consideration of discipline norms, but to serve its academic turn of changing "Classics" into "Shu" and "Learning" into "Shu". This change happened because Confucianism in the early Han Dynasty had a strong desire to establish Confucianism as the only official philosophy of the country.
[Keywords:] Six Classics and Six Arts Confucianism
People who know something about Confucianism not only know that Confucianism is the study of "six arts", but also know that there are two kinds of "six arts" of Confucianism, one refers to poetry, calligraphy, ritual, music, righteousness, the six classics of the Spring and Autumn Period, and the other refers to ritual, music, shooting, royal and comfortable. The former is knowledge in the field of thought, while the latter is knowledge in the field of skills. The difference in learning attributes between them is obvious. But why do they take the same name? When did they take the same name? What's the point of saying they are the same? Although scholars at home and abroad are familiar with "Six Arts", so far no one has given convincing answers to these three questions. In view of this, this paper tries to answer these three questions through comprehensive analysis of relevant historical materials on the basis of consulting historical materials. The author knows that the textual research of this paper needs to be further enriched and deepened, and the reason why it is published publicly regardless of ignorance is to seek criticism and correction from local scholars in order to promote related research.
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The appearance of the title of "Six Classics" is certainly not later than Qin and Han Dynasties. But when it appeared, there was only a rough period for textual research. Mr. Zhang Taiyan once concluded that the name of "Six Classics" was decided by Confucius, which means that the name of "Six Classics" appeared at the latest in the Spring and Autumn Period and the Warring States Period. His reason is: "Poetry, books, rites and music are popular textbooks in the Zhou Dynasty. As for the Spring and Autumn Annals, the secrets of national history should not be published, and the Book of Changes is a book of divination. Things are different and unchangeable. I don't want to teach people unless I have to. Confucius praised the Book of Changes, revised the Spring and Autumn Annals, and then listed the Book of Changes and Spring and Autumn Annals as six classics. Therefore, in the name of knowing the Six Classics, it is up to Confucius to decide. " (1) Zhang's statement is obviously based on inference and lacks historical materials. If it is true, there is no title of "Six Classics" in Mencius, and there is no arrangement similar to "Poetry", "Book", "Rite", "Yue", "Yi" and "Chunqiu", so it is difficult to make a reasonable explanation.
Although it can't be proved that the title of "Six Classics" appeared in the late Spring and Autumn Period or the early Warring States Period, it can be proved that the general name of "Six Classics" will never be later than the middle and late Warring States Period. How to prove it? There are three kinds of proof:
(1) "Zhuangzi? "The World" has a cloud: "Poetry is based on Tao, books are based on Tao, rituals are based on Tao, music is based on Tao, it is easy to be based on Tao Yin and Yang, and the spring and autumn period is based on the name of Tao". Although these books do not refer to the Six Classics, they are all proved by Zhuangzi? Most scholars believe that Tian Yun's statement (see the following quotation) is enough to reflect that it is self-evident common sense to call the Six Classics Poetry, Calligraphy, Rites, Music, Book of Changes and Spring and Autumn Period in the middle and late Warring States Period.
(2) in Xunzi? There is a similar statement in The Scholars, but I don't know why I didn't mention the Book of Changes separately: "Therefore, poetry, books, rituals and music are all easy." Poetry says yes, and its ambition is also; This book "says this is true; Li "said yes, his line is also; "Le" is said to be its harmony; Spring and Autumn Annals is true, but it is also very subtle. But in Xunzi? The Book of Changes reflects the way of husband and wife: "In the book, the way of husband and wife is salty, but the way of husband and wife is not right, and the monarch, minister and father are the foundation." These expressions in Xunzi show that Xunzi, like Zhuangzi, regards poetry, calligraphy, ceremony, music, righteousness and Spring and Autumn as books for ideological education, but he just doesn't regard poetry, calligraphy, ceremony and music as books for ideological education like Zhuangzi. On the surface, Xunzi did not mention the Book of Changes together with the Book of Songs, Shu, Li, Yue and Chunqiu, which seems to reveal the information that the Book of Changes was not regarded as a classic at that time, or was regarded as a classic only by Taoism and not by Confucianism. However, this possibility is very small. Otherwise. Xunzi's and Zhuangzi's later research revealed that the terms used in The Book of Songs, The Book of Rites and The Book of Music were exactly the same, which was difficult to understand, because the same terms were enough to show that the statements in Tianxia were not Taoist statements, but probably popular statements of various factions at that time (the middle and late Warring States period). This is supported by the following evidence: Zhuangzi later said that the Spring and Autumn Annals was "divided into different ways", and Xunzi said that the Spring and Autumn Annals was aimed at "expressing its insignificance". Comparing these two statements, we can see that the latter statement is only a general statement expressing the subtle sense of justice of saints in Spring and Autumn Annals, while the former statement clearly indicates that the subtle sense of justice expressed is a concrete naming point, so it is not difficult to infer that the former statement is a perfection of the latter statement. From the point of view that Zhuangzi is a little later than Xunzi, it is more appropriate for the former to improve the latter. But Xun Xue and Zhuang Xue belong to Confucianism and Taoism after all. Therefore, Spring and Autumn Annals can't be called "the name of Tao" rather than "the words are slight", probably because it was popular in academic circles at that time, and Zhuangzi's later studies only adopted the popular saying at that time.
(3) Zhuangzi? The chapter of Tian Yun contains more clearly that "Confucius said that Lao Dan said:' Qiu Zhi's Six Classics, Poetry, Book, Rites, Music, Book of Changes, Spring and Autumn Period, have been thought for a long time, but which one (which is familiar) has lost its reason". There is no doubt that the name "Six Classics" has been very popular at the end of the Warring States Period since Tian Yun was designated as the post-school work of Zhuangzi. It always takes some time for a title to be put forward to be popular, so the title of Six Classics should be put forward earlier than Tian Yun's book-writing era, and it seems that it will not be later than the middle of the Warring States Period.
Under the influence of the concept of "Six Arts" or "Six Classics", scholars are always accustomed to regard the popularity of the title of "Six Classics" as the popularity of the title of "Six Arts". For example, some scholars believe that the ancients used "six arts" to refer to poetry, calligraphy, ceremony, music, the Book of Changes and the Spring and Autumn Period. Solution "and" Zhuangzi? The world "2. But actually the Book of Rites? There is only one sentence in Jing Jie: "Confucius said:' When you enter his country, you can know his teaching. He is also a human being, gentle and honest, teaching poetry; Is far from telling, book teaching; Broad and easy to be good, "music" teaches also; Jing Ke is subtle and easy to teach; Solemn, "Li" teaches also; Rhetorically, Chunqiu teaches "",but it does not refer to poetry, Shu, Li, Yue, Yi and Chunqiu as "six arts". And "Zhuangzi? Only the words "poetry, calligraphy, propriety and joy" can be clearly stated in The World by people like Zou Lu and Mr. Jin Shen. The title of "six arts" did not appear in poetry, art, reason, joy, yin and yang, spring and autumn. As far as Jing Jie is the work of Xunzi and Tian Xia is the work of Zhuangzi, it is reasonable to assert that the Six Classics (Poetry, Calligraphy, Rites, Yue, Yi, Spring and Autumn) have been popular at the latest in the Warring States Period. In this sense, these six classics are collectively called.
So, when did the title of "Six Arts" appear? The traditional view is that the title of "Six Arts" was decided by Zhou Gong. This statement is based on "Zhou Li? As the basis, it is the "Big Situ" and "Gem" in Emperor Guan. This basis is of course based on the fact that Zhou Li was written by the Duke of Zhou. The problem is that there are at least three different versions of the date of Zhou Li, which are still very popular today. One was written by the Duke of Zhou in the Western Zhou Dynasty, the other was compiled by a ritual and music scientist who collected historical materials of the Western Zhou and Warring States in the Warring States Period, and the other was forged by Liu Xin in the Han Dynasty (or created by Wang Mang and later compiled by Liu Xin). The latter two opinions hold that because this edition of Zhou Li was written in the Warring States, Qin and Han Dynasties, even in the Han Dynasty, even though a lot of information about the official system of the Zhou Dynasty was retained, it cannot be proved that the concept of "six arts" in the book was not added by later generations. Why do you think it was added by later generations? This can be grasped by analyzing the records of "Six Arts" in Da Situ and Bao Shi. " "Da Situ" records: Da Situ's three things of "teaching villagers with joy". One is Liu De, knowing, benevolence, holiness, righteousness, loyalty and harmony; Two lines, filial piety, friendship, harmony, marriage, appointment and sadness; Three said six arts, ceremony, music, shooting, imperial, book, number ". However, "Bao Shi" records: "Bao Shi remonstrates against Wang's evil, while cultivating the country with Tao is to teach six arts, namely, five rites, two music, three shots, four systems, five writing and six numbers. "Obviously, the two records are different. Why do you have these two different views on' Six Arts'-or just say six arts, or limit each art to several items? This is probably because Han Confucianism used the popular concept at that time to call the official position of Zhou Dynasty, but did not know what it was. Otherwise, how to explain: Why are the "six arts" of teaching children in the country exactly the same as those of teaching ordinary people? Did the Zhou Dynasty think that Shu Ren's children and aristocratic children should receive the same education and master the same skills? Why are there no specific quantitative provisions for the "six arts" of the parishioners, while the "six arts" of the missionary countries have their own quantitative restrictions? It is impossible for the children of ordinary people to enjoy the same education and learn the same skills as the children of nobles, so it can only be inferred that the use of "six arts" to teach the people and the country is based on the beautification of the education system of the Zhou Dynasty by future generations, not necessarily based on facts. In addition, it is not difficult to find the traces of fabrication, because there is a specific limit on the number of "six arts" taught by Guo Zi. The fabricators seem to think that if there is no limit on the number of people, there is no difference between the skills that Guo Zi people should master and the skills that ordinary people's children should master, so it is not enough to distinguish between nobles and ordinary people. What needs to be emphasized here is that even if the documents unearthed in the future can prove that Zhou Li was indeed written by the Duke of Zhou, it is not enough to show that the word "Six Arts" or "Six Classics" has appeared in the Spring and Autumn Period, because the so-called "Six Arts" in Zhou Li (Zhou Guan) does not mean poetry, calligraphy, ceremony and music.
There is also a saying that the title of "Six Arts" was decided by Confucius. Based on historical records? "Funny Biography" has a cloud: "Confucius said:' Six arts are used to cure one. Ceremony is to save people, music is to make peace, books are to do things, poetry is to express ideas, Yi is to deify, and spring and autumn is morality. Since Sima Qian called "Six Arts" Confucius said, it is an indisputable fact that he has not called "Six Classics" as "Six Arts" since Confucius. The question is whether that Confucius language really came from Confucius' mouth, because there is no historical data to verify, so I can't believe it. So I can't believe it, because of this consideration: if the title of "Six Arts" is determined by Confucius, it can't be explained if it is not used in pre-Qin Confucian works such as The Analects of Confucius, Mencius and Xunzi, because Confucianism calls "Six Classics" six arts, which is not a small problem. However, some scholars deny that Confucius didn't use the theory of "Six Arts", and they are based on The Analects? The so-called "Tao as the aim, virtue as the basis, benevolence as the basis, and art as the tour" in Shu Er thinks that the "art" in this sentence actually refers to "six arts". If we carefully study the annotations of various schools, we will find that from Zheng Xuan, through Wang Bi, Xing Bing, Liu Baonan and Yang Bojun, they annotate "art" as "six arts" (ritual, music, shooting, imperial, calligraphy and number), all of which are based on "ritual". As I said before, "Zhou Li" may not have been written by Duke Zhou. Even if it was written by the Duke of Zhou, it cannot be concluded that the so-called "art" of Confucius is the provincial name of the so-called "six arts" of the Duke of Zhou. "Art" mainly refers to planting in Qin people's works. Later, all the work of making a living was collectively called art, for example, Confucius said, "I don't try, so I am an art." (3) This means that he learned this craft (skill) because he was not used by the court and failed to be an official. Therefore, the so-called "entertainment" does not necessarily refer to the unrestrained state of learning the "six arts" (ritual, music, shooting, imperial, calligraphy and mathematics), but probably refers to trying to maintain a free mentality when doing technical work, and the mentality is not tired of work.
Historical records? There is also a saying that "Confucius talks about six arts" in "Closed Classics". However, this is not enough to show that Confucius used the title of "six arts", because this sentence can obviously only be understood in this way: because Confucius discussed the six classics of poetry, calligraphy, ceremony, yue, Yi and Spring and Autumn, Sima Qian said that Confucius discussed the "six arts" according to the popular title at that time. As for whether Confucius really used the title of "six arts", he did not delve into it.
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So, when was the "Six Classics" called "Six Arts"? This is not a problem that can be solved by logical reasoning, but must be judged according to historical materials. Historical materials about "Six Arts" are easy to find in Chinese and Confucian works. If we sort out those historical materials by flashback, it is not difficult to see the general process of "six arts" replacing "six classics": in Ban Gu's Han Shu, we can see that "six classics" is also called "six arts", which has become common sense for Confucianism at that time. Have ambition. The first column of Literature and Art Annals is "Introduction to Six Arts", in which "Six Arts are divided into nine categories". The so-called "nine kinds of six arts" means that the six arts books at that time were divided into nine categories, that is, except the book of the Six Classics, the other three books (The Analects of Confucius, The Book of Filial Piety and The Primary School) all belonged to the category of six arts, instead of establishing a separate classification standard for the six arts books. So, what does the "six arts" used to classify books mean? The author of "Records of Arts and Literature" replied: "The text of six arts:" Music "is the expression of harmony with God and benevolence; "Poetry" is just and just; Li "has a distinctive style, and the wise see it, so there is no training; The book "Knowing its skills by virtue" and "Spring and Autumn Annals" are symbols of faith. Five, cover five principles, need to be prepared, and "Yi" is the original. " This answer clearly tells future generations that its so-called "six arts" is another name for "six classics" Therefore, Yan Shigu's note that "six arts refer to Yi, Li, Yue, Shi, Shu and Chun Qiu" (4) is completely correct. Hanshu? "The Scholars" begins with a clear statement: "Ancient Confucianism learned six arts. Liuzi, the classic of Wang Jiao, is a sage, so tomorrow's way, ethics and governance will become a law. " Here, the "six arts" are clearly called "six studies". However, the fact that Liu Xue is a classic of Wang Jiao shows that Liu Xue, like Liu Yi, is also another name for Liu Jing, instead of emphasizing that Liu Yi has different meanings. As we all know, Yiwenzhi is based on Liu Xin's Seven Laws, and Liu Xin's Seven Laws is based on his father Liu Xiang's Bielu. Therefore, it can be speculated that Liu Xiang's "Bielu" is based on the name of Six Arts at the latest.
Liu Xiang was from Xuan Di, the Emperor Gaozu, and Sima Qian was an earlier historian. It is not difficult to find from Sima Qian's masterpiece Historical Records that it is a common practice to replace the Six Classics with the Six Arts. Like historical records? There is a saying in Confucius' family that "China's theory of six arts is a compromise to Confucius, which can be described as the most holy". The specific meaning of "six arts" was clearly explained by Sima Qian in "Biography of Funny Things": "Confucius said,' Six arts are good at governing one. Ceremony is to save people, music is to make peace, books are to do things, poetry is to express ideas, Yi is to deify, and spring and autumn is morality. Sima Qian said in The Scholars: "By the end of the Qin Dynasty, Poetry and Book were burned, and the warlock pit was lacking in six arts. Since burning poems and books means that the six arts are incomplete, Sima Qian's so-called six arts refers to the six classics, such as poems and books. Judging from the fact that the title of "Six Arts" in Historical Records is much more used than that of "Six Classics", Sima Qian preferred to use the title of "Six Arts", but he did not give up the title of "Six Classics" (for example, "Six Classics are translated in different ways and there are hundreds of miscellaneous words in order" in Taishi Gongxu). The question is, what information can be captured from Sima Qian's preferences? This point can't be verified. It can only be speculated that scholars in the period of Emperor Wu of the Han Dynasty prefer to use the six arts to refer to poetry, calligraphy, ceremony, music, change and spring and autumn compared with those who used to use the six classics in the Warring States period.
Sima Qian and Dong Zhongshu lived in the same dynasty. However, Dong Zhongshu used the names of "Six Classics", "Six Arts" and "Six Learning" in his book "The Story of the Spring and Autumn Period", which seems to have no preference. It is called "Six Classics" as the saying goes: "People are born with the Six Classics, and the speakers are the same" (5). It is said that "Six Arts" and "Six Learning" have a cloud: "A gentleman knows that the incumbent can't convince others with evil, so he changes six arts to cultivate them. Poetry and calligraphy are its preface, rites and music are its beauty and purity, and Yi Chunqiu is its knowledge. Six studies are all big, and each has its own strengths "(6). Dong Shi clearly defined the Six Arts as Poetry, Skill, Reason, Yue, Yi and Chun Qiu, and the order of the Six Classics was the same as that of Zhuangzi? The world "; And it can be inferred that he also called "six arts" "six studies" (7). As for whether he used "six arts" instead of "six classics", it is difficult to infer from these two paragraphs alone. Su Yu's Spring and Autumn Stories Revealing Righteousness Certificate notes that "people are born with six meridians" (8). If the fruit of the Six Classics is mistaken for "big", it can be inferred that Dong Zhongshu changed the title of the Six Classics to "Six Learning" (Six Arts). Therefore, although it is not certain that Dong Zhongshu began to call the Six Classics "Six Arts", it can be concluded that Dong Zhongshu is the initiator of the Six Classics. There is a saying in Su Yu: "Dong didn't learn the Six Classics, but he learned them, so he didn't use the classics, so he lost" (9). Su Yu's statement not only attributed the Six Classics to Dong Zhongshu, but also revealed the reason why he renamed the Six Classics as Six Arts: he didn't want to use the word "classic". Considering the loss of Jing Yue, it was not true to use the word "six classics" to refer to Confucian classics.
Among Dong Zhongshu's contemporary scholars was Liu An. In Huainanzi signed by Liu An, the title of "Six Classics" is not found, but it can be found that the title of "Six Arts" is used in four places. In those four places, there are three general references to the "six arts", such as "Kong Qiu and Mo Zhai, practicing the skills of sages and learning the six arts" in Teacher Training; "On the Mountain" said that "Confucius was poor in Chen Cai and abandoned six arts"; There is only one point in Taizu Xun, that is, "Fu Guan's six arts are broad and admired, while his moral poverty is deep", and he said: "Although the six arts are different, they are all the same. Gentle, the wind of "Poetry"; Chunpang Dunhou, the teaching of Book; Clear and clear, easy meaning; People who are condescending, "ceremony" is also; The fittest is simple, and the transformation of "music" is also; Punch a few arguments and the Spring and Autumn Period will be ruined. Therefore, it is easy to lose ghosts, yue loses her virginity, poetry loses her stupidity, and etiquette loses her spring and autumn. Sixth, saints use both harmony and financial system. If you lose this, it will be chaotic, and if you get this, you will be treated. Its beauty is in tune, but its power is lost. From this discussion, we can see that the so-called "Six Arts" of Liu An and his disciples refer to the "Six Classics", while when referring to the "Six Arts" in the sentence "Confucius is poor in Chen and Cai", he said "Six Arts: Ritual, Music, Shooting, Imperial, Writing and Numbering". If Gao Xiu's annotation is correct, then the so-called "six arts" of Liu An and his disciples also refer to the six arts of ritual, music, shooting, imperial, calligraphy and counting.
Sima Qian, Dong Zhongshu and Liu An all lived in the period of Emperor Wu of the Han Dynasty, earlier than their Jia Yi. Jia Yi is the author of a new book. In the new book? In the article "Six Arts", his definition of "Six Arts" is: "There are six laws inside and six lines outside, which are regarded as righteousness with Shu, Shi, Yi, Chunqiu, Li and Yue" (60). Seeing this definition, there is no reason not to draw the following conclusion: at the latest in the period of Emperor Wen of the Han Dynasty (BC 179-BC 157), Confucianism used to refer to the Six Classics of Books, Poetry, the Book of Changes, the Spring and Autumn Period, Rites and Music.
Jia Yi was born and raised by Emperor Wen of Han Dynasty, which was the era of Emperor Gaozu. Liu Bang, Emperor Gaozu of Han Dynasty, worshipped Lu Jia as a doctor in Taichung. After becoming a doctor in Taizhong, Lu Jia wrote Xin Yu in the 11th year of Emperor Gaozu (BC 196), explaining Liu Bang's survival characteristics and the way of governing the country. Use Newspeak? In this article, there is a passage that says: "To teach it deeply, we should start with the preface, pursue the root and chase the end, record the afterlife, learn this life, show six arts and attach importance to Confucianism." There is no distinction between good and evil, the noble and the humble don't bully each other, the virtuous and the talented don't deserve to surpass, the subjects are orderly, the achievements are endless, and poetry, books, rituals and music are in their proper places. This is the foundation of heaven and the righteous act is well deserved. . It is emphasized here that advocating "six arts" means attaching importance to Confucianism, and then it is pointed out that the enduring function of Confucianism shows that poetry, calligraphy, etiquette and music are still playing a role, indicating that Lu Jia's so-called "six arts" actually refers to the six classics of poetry, calligraphy, etiquette and music. Other articles in Xinyu all mentioned the Book of Changes and the Spring and Autumn Annals, so Lu Jia didn't mention the Book of Changes and the Spring and Autumn Annals in this article on "Six Arts", probably for the sake of brevity, which doesn't necessarily mean that his so-called "Six Arts" has another meaning.
From the beginning of Lu Jia's Xin Yu to the end of Qin Dynasty, there was Lu Shi Chun Qiu. The title of "six arts" did appear in the twenty-fourth edition of Lu's Spring and Autumn Annals: "Yang and Yin Ru are both people of six arts". But then this sentence has this explanation: "Jingting tastes the beauty of God, and those who are good at shooting respect are not their abilities." King Jing ordered Yang to shoot it, and Yang bent his bow to lead it. If he didn't shoot it, he included it. " If you send it, you should respond to the arrow, and then Yang Jiyou has the first one. After three years of Confucianism, it was painful. At night, he dreamed that he would be driven by his teacher in autumn, and he would go to see his teacher tomorrow, looking forward to it. I don't love Taoism, and I'm afraid my son can't get along. Today I will teach my son to drive in autumn. ..... Those who go to the second scholar can learn. According to this explanation, it is not difficult to understand that the so-called "six arts" in Lu's Spring and Autumn Annals refers to the general skills of archery and driving, but by no means refers to the six classics.
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The above textual research is enough to prove that although the title of "Six Arts" appeared in the late Qin Dynasty, the time for Confucianism to replace "Six Classics" with "Six Arts" was not earlier than that in the early Han Dynasty. Then, it is necessary to ask a question now: Why did Confucianism in the early Han Dynasty call the "Six Arts" the "Six Classics"? Some scholars believe that "six arts" originally refers to "six classics", not six classics. Therefore, whether Han Confucianism uses "Five Classics" or "Six Classics", it always refers to "Six Classics": "There are six classics, so it is called" Six Arts "; There are five classics, so it is called' Five Classics'; The Five Classics is the Classics of Six Arts, so it has the name of Six Classics "(10). According to this point of view, he asserted that the titles of "Six Classics" in Historical Records and Hanshu did not refer to the six classics of Shi Ji, Shu, Li, Yue, Yijing and Chunqiu, but "most of them were short names of the six classics" (168 First of all, it can be seen from the materials cited in this paper that Confucian scholars in Han Dynasty only replaced the Six Classics with the Six Arts, and did not change the title of the Six Classics, nor did they use the Six Arts to standardize the Five Classics, which were called "books", "poems" and "changes" in the sense of the Six Arts Classics. Secondly, Han Confucianism does use the terms "Five Classics" and "Six Classics" together, but it cannot be concluded that their so-called "Six Classics" does not refer to the Six Classics, but actually refers to "The Five Classics are the Classics of Six Arts". Why do you see it? Jia Yi's new book? The related discussion in moral theory involves this problem. In this article, he pointed out whether the Confucian classics should be called "Five Classics" (namely, Poetry, Calligraphy, Rites, Yi, Spring and Autumn) or "Yue, Shu, History, Yi, Spring and Autumn, Li" in the sense of "Six Classics" (12) Jia Yi's explanation of the difference between the Five Classics and the Six Classics is obviously absent. The so-called Six Classics emphasizes that the Five Classics all embody the spirit of "Yue" and may not really exist.
If Han Confucianism doesn't call the Six Classics "Six Arts" in the sense of "Six Classics", then for what reason do they call the Six Classics "Six Arts"? Historical records? "The Scholars" records: "The Han Dynasty flourished, and later Confucian scholars had to practice the classics and teach the countryside the ritual of drinking". In this discussion, Sima Qian used the term "Jing Yi". As a term never used by scholars in the pre-Qin period, the name "Jing Yi" revealed the following information to later generations: The reason why Han Confucianism called "Six Classics" as "Six Arts" was that it turned "Classics" into "Shu" and "Learning" into "Shu" (for example, it is easy to find historical materials that turned Confucianism into "Confucianism" in Han books).
History and logic are unified. If this academic turn really appeared in the early Han Dynasty, Jia Yi and Lu Jia should have been involved in their discussions as early as the previous textual research had identified them as the first Confucian scholars who called the Six Classics "Six Arts". Based on this understanding, it is not difficult to find that both Jia Yi and Lu Jia emphasize that "scenery" is "technique" in the sense of "technique". For example, in Lu Jia's new words? There is a saying in "Daoji" that "the post-sage is the five classics, and the six arts are clear". This statement is the opposite of the Five Classics and Six Arts, but it does not focus on the opposite of the Five Classics and Six Arts, but emphasizes the juxtaposition of the Five Classics and Six Arts. The thinking of "Five Classics" or "Six Arts" lies not in the number of classics, but in the function of classics. That is to say, Lu Jia's thinking is that once the "Five Classics" are identified as classics for educating people, the educational function of Confucian classics will be obvious. In other words, in his view, the number of "classics" is of course "five", but "classics" may not be unable to play six educational functions. It is precisely because Lu Jia called the Five Classics "Six Arts" from the perspective of classic functions that the word "Jing Yi" appeared repeatedly in Lu Jia's exposition (13), and he emphasized that "saints should use Jing Yi to prevent chaos and merit should be the criterion" (14). Preventing chaos is the purpose of saints, so saints should "set five classics" because it has the function of "preventing chaos"; In order to illustrate its function, we might as well call it "Shu", so that "Five Classics" and "Six Arts" can be mentioned together.
Although Lu Jia first talked about "realm" or "art" in the sense of "art", his exposition was not clear enough. Compared with him, Jia Yi's exposition on why he called "Jing" as "Shu" is very clear, because his exposition not only directly called "Jing" as "Shu", but also pointed out that taking "Six Arts" as the topic was nothing more than emphasizing change. Therefore, there are six principles and six external principles, and the six skills of Shu, Shi, Yi, Chun Qiu, Li and Yue are the righteousness, which is called six arts. " ( 15)
Because Lu Jia and Jia Yi called "Jing" as "Shu" and Confucianism in the early Han Dynasty called "Five Classics" or "Six Classics" as "Six Arts", Sima Qian made such a summary when he wrote "The Scholars", saying that after the Han Dynasty, Confucianism was used to calling attacking Confucian classics "the art of repairing the classics". The so-called "skills of studying Confucian classics" requires Confucian scholars to master Confucian classics not as "learning" but as "skills", which is Dong Zhongshu's "countermeasures", emphasizing the application of Confucianism. When Dong Zhongshu answered the question of Emperor Wu of Han Dynasty, he hoped that Emperor Wu of Han Dynasty would establish Confucianism as the only official philosophy of the country. "If you don't belong to the six arts, the master of Confucius must have his own way. If you don't advance, you will retreat" (16). His suggestion is to ask Emperor Wu of the Han Dynasty not only to regard the Six Classics of Confucianism as a kind of knowledge, but to regard his thoughts as the ideology of the ruling class and change Confucianism into Confucianism. Once Confucianism changed from "learning" to "skill", it deviated from the purpose of "serving oneself" and became the means and ruling method of "governing the people". In the early Han Dynasty, with the establishment of a unified feudal country, it was urgent to establish an idea as a ruling method. Confucianism called "Jing" as "Shu" and changed "learning" into "Shu" to highlight the value of Confucianism in governing the country and safeguarding the country, which is a conscious adjustment of Confucianism to meet the requirements of this era.
The question is, when Confucianism consciously changed "learning" to "Shu" and "Jing" in the early Han Dynasty to meet the requirements of the times, why not take the name of "five arts" based on only the five classics of Poetry, Book of Changes and Spring and Autumn Annals? In order to answer this question, it is necessary to analyze and explain Jia Yi's two paragraphs.
When discussing the basis of the title of "Six Arts" in the chapter of "Six Arts", Jia Yi clearly pointed out: "Six Arts are not unique to six arts, and everything else is based on six degrees." The so-called "six roots" here means "six roots of morality". "What are the six principles? Tao, morality, sex, spirit, enlightenment and life are the principles of liu de. All six Tao's are born, and they have been born, but the six Tao's exist within the born. It is based on the six principles of yin and yang, heaven and earth, and is called six methods. The six methods are hidden in the inside and change (17), but the outside follows the six methods, so it is called six lines. Therefore, in June, Yin and Yang have their own solar terms, and there are six things in heaven and earth. People have a journey of benevolence, righteousness, courtesy and wisdom, and harmony is fun and joy is six. This is called six lines. The luck of yin and yang in heaven and earth does not lose six lines, so it can be combined with six methods. If people practice six lines, they can also combine six methods. However, although people have six lines, they are subtle and difficult to know, and only the first king can judge them. Ordinary people can be self-sufficient, so they must be taught by the former king to know what they are doing. It is based on the teachings of the former king to the world, owned by people, cultivated by people and the feelings of Taoist people.