【韓一包養經驗星】禮之本——禮樂的價值基礎和內在精力

Keywords: Gift; Value-based; Inner energy; Cultivate morality; Morality personality

The current revival of gift civilization is not only a historical discussion of gift theory and reorganization, but also a focus on gift reality. But many problems have arisen in the Chinese celebration of gifts, and there is a trend among them: more Sweetheart Garden Many places value the revival, respect the ancient, and follow the ancients of gifts, and ignore the value foundation and inner energy of gifts. Therefore, the value foundation and inner energy of Ming Rongli are the key to Rongli.

1. The value foundation of gifts

The Zhou Gong system’s gift works collection, which has collected the great achievements of the gift civilization since ancient times. The value foundation of the gift system in the Western Zhou Dynasty is morality. Wang Guowei pointed out: “The Zhou Dynasty’s Scriptures are instruments of morality, and there are four distinctions between honor, honor, honor, honor, income, and men and women. This is what is common and easy to approach.”① This means that the gift system in the Western Zhou Dynasty was based on morality as its value, and the specific structure was composed of four distinctions: honor, honor, honor, talent, and men and women. This is the “Every Yi” (people), which is the basic principle of the gift system. “Traditional Notes·Big” says: “Grandness means honor, longevity, and there is a difference between men and women. This is the reason why they cannot change with the common people.” “Traditional Notes” also says: “Grandness, honor, longevity, and men and women are the same as the great human nature.” The basic principle is that “the human character and moral standards of “heaven does not change the way and the way” are the most important of human nature. “Shangshu·Kang’s Sutra”: “Tian is very different from my common people.” Kong Ji said: “Tian and I are five common people, so that fathers and mothers are loyal. href=”https://www.taiwanlovelog.com/Penny/%e6%89%be%e5%8c%85%e9%a4%8a%e9%81%87%e5%88%b0%e8%a9%90%e9%a8%99%e8%a9%a6%e8%bb%8a/”>Baobao.comMy brothers and friends, brothers respect, and children filial piety, but they can’t get rid of it. It is a great way of heaven.”

The Western Zhou Dynasty’s gifts collapsed and were damaged when they were old, and their moral foundations were constantly invaded. Confucius felt deeply worried and expressed the feeling of “the nation’s inaction”. He said: “The whole country has no way, so the tribute will be defeated by the Marquis. Since the king has no way to lose it for ten generations; when the man has no way to lose it for five generations; when the ministers have no way to kill the country, the three generations have no way to kill it for three generations.” (“Theory·Ji Family”) This is also the recognition of many people at that time. There is a priest in “Theory·Baoyi” that also said: “The whole country has no way to lose it for a long time.” Under this situation, Confucius “only to learn” on the one hand (“Theory·Fu Zheng”), what did he learn? Liu Baonan’s “The Righteousness of the Speak of the Word” explains: “Learning cannot be done by Tao and gifts.” This means that “pursuing to learn” here means learning “Tao” and “gifts”. On the other hand, “aiming in Tao” (“Shuer”) he wanted to investigate the “Tao” behind the praises. This became his ultimate goal of fighting and seeking. “The morning is heard, and it is enough to die in the evening.” (“Proverbs·Li Ren”) Confucius’ inheritor of the Western Zhou Dynasty’s honor civilization regarded himself. He said: “When King Wen is not there, is the literature not there? The heaven will be elegant, but those who die later cannot be as elegant as elegance; the heaven will not be elegant, What is it like to help others? “(“Sutra·Zihan”) Regarding “Writing”, Zhu Xi’s “Collected Notes on the Words·Zihan” said: “The Tao is a literati, which is a literati of the word “Tao” and “Tao” is not called Tao but “Tian”, which is also a literati.” ② He wanted to inherit and revive the Western Zhou Dynasty’s rituals – literature, and he paid more attention to the “Tao” behind the rituals. The “Tao” that Confucius tried hard to find refers to the Tao of the modern kings, namely the Tao that was inherited by Shun, Yu, Tang, Wen, Wu, and Zhou Gong. It represents the value fantasy and highest example of Confucian civilization. Confucius’ civilized self-view of the ceremony is also his self-view of the Confucian “Taoism”.

Confucian tribute also emphasizes the “gifts are to see virtue” and continues to spread the voice: “I am still at the rescue station.” “You come and pick them up, come through the gifts.The inner mind and moral cultivation of a person. “The Eight-Legends” Confucius said: “If a person has no conflict, he must be able to shoot. He bows and rises, and drinks down, and his fight is correct.” If the gift is not long and short, he must fight for one’s own strength. The key is to show off his energy. “Mencius: Gongsun Chou”: “A benevolent person is like shooting. The person who shoots upright himself and then develops. If he does not blame himself for his own efforts, he will seek to understand himself and be punished.” If an ejaculator is benevolent, he must be upright himself, even if he fails to hit him, he will also blame himself and learn to seek to understand himself. Benevolence is the inner energy of the sci-go, and it is the principle of the benevolent person who can seek self-responsibility. “Quotation: Shooting” says: “Shooting is the reason for viewing great virtues.” “Shooting will also win the gift when going in and out, with a straight inner mind and a straight outer body, then hold the bow and arrow to fix it; hold the bow and arrow to fix it, then you can talk about it. This can reflect the virtues.” Watching the gift of shooting not only looks at how many shots are, but also looks at the mind, appearance, rules and rhythm of movements, and the style after the decision. By moving forward and receding during the shooting ceremony, straight inside and straight outside, one can realize how good a person’s character is to cultivate. This is what is called “shooting to observe virtue”. “Travels: Shooting Yi” also tells a story that “Confucius shoots in the garden of the vigor, and the viewer is like a block of walls.” It is said that at a storm at the archer’s garden, after the archers arrived, Confucius ordered Zilu to announce that those who fail to fight, die, and fall behind will not be allowed to enter the field. So only half of them were left. He also ordered Gongwangqiu to announce: He has been filial since childhood, and has been happy to be old, and those who are brave enough to donate to the country will stay. So he lost half again. Then, the preface was announced: Those who are tireless in their studies and do not change their gifts, and those who can always stay in the way of the Tao will remain. As a result, there are only a few archers left. This story may not be true, but we can see the in-depth understanding of the meaning of shooting gifts by Confucianism and the strict request of participants in shooting gifts: selecting a scholar by shooting is not only to choose his energy, but also to choose his virtues, and to see his moral cultivation and comprehensive quality.

Wang Yangming’s “Guideting Notes” has an insightful development of