【黃燕強】“四玄”一包養心得：章太炎的“新經學”構想

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“Four Mysteries”: Zhang Taiyan’s “New Learning” Scheme

Author: Huang Yanqiang (Speaker of the Department of Political Science and Law in Central and Southern Finance)

Source: “Literature, History and Philosophy” 2018 No. 2

Time: Confucius was the 22nd day of the first lunar month of Wuxu

              Jesus March 9, 2018

Abstract:Classics are symbolic symbols of the language, civilization and thinking of the ethnic minority. The modern classical system in China undergoes reconstruction movements every hundreds of years, such as the evolution from the Five Years to the Seventh Festival, the Nineth Festival, and the Thirteenth Festival, such as Duan Yucai’s “Twenty-One Days”, Shen Feng’s “Ten Days”, Liu Gongmian’s “Twenty-One Days” and Huang Zhizhen’s “Six Arts Match”. Zhang Taiyan of the late Qing Dynasty also used the method of returning to the original classics to construct the “Four Mysteries” classic system with the “Book of Changes”, “Speech”, “Laozi” and “Zangzi”, and established the “Four Mysteries” classical system of the “Four Mysteries” for the “Four Mysteries” tree, the “Immortality” body and the “Free and Sweet Head”, and thus integrated the Confucian Taoist thinking into one, forming a new academic that combines tradition and modernity, namely the Four Mysteries.

Keywords:Four Mysteries; No Self; Loyalty and Forgiveness; Low and Sweetheart; The Four

Modern Chinese loves Confucian books, but from the perspective of history: First, Confucian books are not single numbers, but replicas, such as the Five Books and Thirteen Books; second, books The system is an open system. During the period of divergence, several classics will be upgraded to the Scriptures, such as the upgrade of the “Four Books”; thirdly, this method of upgrading can be either modified to interpret the Scriptures of the Scriptures, such as “Left Biography”, “Legendary”, or the Confucian Scriptures of the Scriptures of the Scriptures, such as “Mencius”; fourthly, the relationship between the positions of the groups is changing, such as the Han people and the Confucian scholars of the Song Dynasty. [①] Although scholars believe that Confucianism has extraordinary common sense, in the process of interpretation and introspection, the learning and revelation of the energy of the new era and the subconscious mind of a specific historical period are blended into a new form of thinking, or deviating from the original purpose of the book, causing people to doubt and cause the book to be worshipped. For example, the debate between modern literary studies and ancient literary studies in the Han Dynasty, and the doubts of scholars from Tang and Song dynasties regarding the commentary of Han and Wei are all part of this category. This is a common phenomenon in history. In order to maintain the absolute authority of books and maintain the disagreement between book theory and academic discourse, when a crisis occurs, a scholar who is sensitive and brave in innovation will return to the original classics of the pre-Qin Confucianism, choose some exemplary interpretations or Confucian sub-books, and upgrade them to the original.Books are formed into a new book system, and a new academic system is constructed so that books can worship and reap the vitality of vitality. This is what Lin Qingchang pointed out that Chinese history will experience a return to the original classic movement every hundred years [②], and the transformation from the Five Years to the Seventh, Nineths and Thirteenths has proved this.

During the Qianlong and Jiaqing periods, the conflict between Han and Song Ching made Han and Song Ching doubt that the other party’s academic comments had deviated from the original purpose of the book, and also showed people the alienation between books and learning, which caused people to ask: Is it Han or Song Ching more in line with the original meaning of Confucius and Mencius and the heart of the book? Such doubts will inevitably irrefut people’s worship of books, prompting the revisionism of the original classics in the history of the teachings, selecting some classics and upgrading them to the scriptures, and rebuilding a new scripture system, such as Duan Yucai’s “Twenty-One Story”, Shen Feng’s “Twenty-One Story”, Liu Gongmian’s “Twenty-One Story” and Huang Zhizhen’s “Six Arts” [③]. In the late Qing Dynasty, the modern literary and ancient literary learning were even more intense. The texts explained by each other were slanderous books, and their studies were naturally slanderous. This not only makes people doubt the accuracy of academic commentary—now literary scholars have pushed the sceptical thoughts to the extreme and directly led to the collapse of the worship of books. Ancient literary scholars regarded Confucianism as historical books, leaving the title of books without any. At this time, can there be still a scholar who chooses several exemplary works that represent the thinking of Chinese civilization by returning to the original pre-Qin scriptures, and establishes a new writing system and creates a new academic paradigm, and uses it as the basis for the energy and thinking form of civilized civilization?

Zhang Taiyan of the late Qing Dynasty worked hard here. As a scholar of ancient Chinese, Zhang Taiyan clearly realized in his discussions with modern Chinese scholars that academic speech seriously deviated from the original purpose of the book. The Thirteenth Period had lacked the spirit of the world that was in the unseen state of the world and people’s hearts, and could no longer provide suitable energy for the construction of social-political and civilization-moral orders, and its collapse could not be prevented. But as the conservative of traditional civilization, Zhang Taiyan trusts history and civilization to be the most basic foundation of a common race. On the one hand, the classics record the evolution of the common race’s history, and on the other hand, it gathers the essence of the common race’s civilization. So while breaking the Thirteenth Chronicles, he also built a classic system of “Four Mysteries” (“Book of Changes”, “Speech”, “Laozi”, “Zhangzi”), and made it a symbol of the language, civilization and thinking of the ethnic minority.

If it were said that Zhang Taiyan’s “Six Sessions are All History” view eventually transformed traditional learning into historical studies that examined the rules and regulations and customs. The little cat was wet and didn’t know how long it had been sleepy here and looked dying. “Si Xuan” was the new classic system he built to replace the Thirteenth Chronicles, and the thought he described in the text of “Si Xuan” is his new learning. The scholar only saw Zhang Taiyan’s ancient Chinese study, so he blamed him for his collapse in his studies. He never noticed that while he finally established a paradigm, he tried to replace it with a new model and then open up a new state of thinking. I’ve seen this,This article will deeply examine how Zhang Taiyan broke the thirteenth chapter and then constructed the “Four Mysteries” classic system, its one-sense way and cultivation kung fu discussion.

1. The formal styles of traditional Chinese works include, such as, edification, notes, remarks, chapters, etc., and only the relationship between essays and essays [④]. Before the Sui and Tang Dynasties, the boundaries between essays and essays were very clear in terms of nature and title. Liu Xie said: “The common way is called “The common way, and the description is called “The legendary word.” [⑤] The so-called “speaking words” is just like Wang Feng said: “The Five Ways are the ones who say.” [⑥] The common way is the creation of the sages and has the exemplary nature and authority of civilization and thinking; the legend is a work of Confucian scholars or scholars who describe books and essays, and does not have the value and exemplary meaning of the common way. This kind of conception appears in catalogue, which is the “Preface to the Six Arts of the Six Arts” in “Han Shu·Arts and Wenzhi”, which separates the Six Arts and Interpretations. After Wei Dynasty, the position of journalism rose. When the Tang Dynasty compiled the “Sui Books·Journal of the Books”, it compared journals with journals. Their departments no longer listed the texts alone, but directly used journals instead of books. Kong Jingda and others compiled the “Five Words” and chose “Left-Travel” and “Travels”, which also brought up the same concepts of books and transcripts. Song Confucians even chose “Big Learning” and “Doctor of the Mean” from “Travels”, and formed the “Four Books” with “Speech” and the Confucian memoir “Mencius”. This is not only equivalent to the writing and the recording, but also “change the child to the writing” [⑦].