Chapter 42 Appendix: A Preface to the New Language of Confucianism

When you enter school at the young age, you learn four books for the first class; when you are strong and poor, you learn three books at the end.Although you are interested in Buddhism and Taoism, exploring the true nature of life, you still lose your ambition to Hongru, and the reality of peace and harmony.The situation is disturbed and disrupted, and the faces of rivers and mountains are completely changed; the frequency of the world is still changing, and the spirit of culture and education is cracked.How difficult it is to keep silent and avoid obscurity.The suffering of the people is not counted among the group.Therefore, when the night is late and the day is noon, every time I review the past with my second or third son, I will learn something new.Doubting the past and proving the present, twenty chapters on the sense of time, entering the slave and leaving the master.The narration has been accumulated for a long time, and the notes are full of articles.My friends told me that I was ashamed to see the prying eyes.Fortunately, looking outside the palace wall, the bright hall bows to two verandahs.The path is different, and the cloud chariot lingers for a while.The six chapters will be talked about first, and the full text will be exhausted.Half of it can be safe, why not a piece of feather when you know it.See Zhuan Chen Yu, and pass on the salary with Yang Zhusi.Sarcastic eulogy, a laurel stick of Nishan.It is for sequence.

Time Years of Renyin (1962) Nan Huaijin Xu lived in Taipei on the birthday of Confucius Confucianism As a person in modern times, we have not only suffered a very painful tragedy, but also have a rare luck; it makes us live in the trend of unprecedented historical and cultural changes.Bear the brunt of the responsibility to bear the successor.But the present dangers, apart from personal suffering, are not terrible.Seeing that our historical and traditional cultural thoughts are about to become extinct, that is a shocking and sad thing!Since the period before and after the "May 4th Movement", the young people who were old in our generation, in order to find a way to save the country, did not hesitate to cut their feet to fit their shoes and shouted "Down with the Confucius shop".Although people are about to die, their words are good, and some people in their later years turn to talk about Confucianism, re-advocate the study of Confucius and Mencius, in order to seek inner remorse, but the atmosphere that has formed is overwhelming. There is nothing we can do!

In fact, in the era of 40 years ago, whether the Kongjiadian should be overthrown, in all fairness, is really very problematic, and the responsibility cannot be pushed to those who fought hard.The reason is that the Confucius shop has been open for too long. After more than 2,000 years of decay, many good things have been ruined by those shop assistants in the past. They insisted that it is a good thing and asked everyone to buy it. Come to eat, this is also very unreasonable.However, in our culture, it is the right thing to renovate the old brand with a long history, and it is absolutely impossible to knock it down casually.What is the reason?I have a simple analogy: our old treasure shop, Kong’s Store, has always been a grain store that sells rice, wheat, five grains, etc. Unless you become a fairy Buddha, if we don’t eat five grains, rice grains, we will die!Of course, the steak can also be full, but it is too thin to satisfy our hunger for a long time, and we can't afford it. We even say bluntly: we are not used to eating it, and we often suffer from indigestion.As for the wrong season, the new rice has already appeared, so we have to empty out the old rice in our store and buy new rice, that is absolutely possible.

Because of this, it can be understood that there are reasons why Kong’s shop was knocked down: First, the morals taught are wrong.Second, the teaching of the content is unscientific.Let's give a few examples: (1) "If you don't change your father's way for three years, you can be called filial piety." For thousands of years, it has been interpreted as the death of parents. The old way, this is called a filial son.Then, here comes the question, if a man steals a woman and prostitutes, wouldn't his children have to practice their old deeds for three years? (2) "I have no friends who are not as good as myself." He also explained that to make friends, you must make friends who are worse than yourself, and don't make friends with people who are not as good as yourself.If everyone is like this, isn't it snobbish?In fact, for thousands of years, everyone has interpreted these words wrongly, and wronged Confucius very bitterly!So now I am not afraid of being scolded, and I will explain it clearly for him and avenge Confucius.Where are these problems?The ancients, like people today, read the aphorisms as one stanza by stanza, and did not realize that there is a coherent relationship between the beginning and the end, and that each article cannot be divided, and each stanza cannot be dissected.Their mistakes were all in taking meaning out of context, which made the whole righteousness fragmented.Originally, the twenty articles had been carefully arranged by the disciples of Confucianism, and they were all consistent and well-organized, making them a complete article.Therefore, the second question you mentioned is that there is no system and the arrangement does not conform to scientific classification, which is also a big misunderstanding.

Why did the ancients ignore this point and misunderstand the content for more than two thousand years?There is also a reason for this: because since the Confucianism was the only one in the Han Dynasty, the literati and bureaucrats "learned the arts and martial arts, and the goods are like the emperor's family." The only wholesale factory is the Confucian family. , Otherwise, not only will you not be able to wear the gauze hat, but you will even be criticized by the scholar-bureaucrats, cast aside by the society, and even the guy who wears the gauze hat will be played away, so no one dares to overthrow the old saying and avenge Confucius!In addition, after the Ming Dynasty, the imperial examinations must take the chapters and sentences of the Four Books as the questions, and the meaning and interpretation of the Four Books must be based on Zhu Xi's.So the sages made mistakes, and everyone made mistakes,

It has been wrong until now, what a mistake! Now, our opinions are not only twenty articles, but each article is well organized and consistent.Moreover, the arrangement of the twenty articles all echoes from beginning to end, which is equivalent to a seamless and good article.If we want to understand the ideological spirit of our historical and traditional culture, we must first understand Confucianism, Confucius and Mencius, and study the system of Confucian academic thought, and then we can comprehend by analogy and integrate it naturally.As for the content, there are many mistakes in the previous explanations, and they must be clearly identified one by one, so that everyone can understand that there is indeed a great reason why Confucius was revered as a saint.If you think that I am bold and arrogant, and dare to overthrow the old theory of thousands of years, then I can only quote what Mencius said: "I am not arguable! I have no choice!" Inspired by the sages, coupled with mechanics, speculation and experience, we dare to do this and create new ideas.Secondly, I must solemnly declare that I dare not be as boring as the Neo-Confucians of the Song and Ming Dynasties. It was obviously because of the inspiration of Buddhism and Taoism that I developed Confucianism.And me?If these views are indeed correct, in fact, it is only because I have studied Buddhism for many years that I realized the truth.In order to deeply feel the horror of the world changes, if we don't reorganize the Kongjiadian, the spiritual crisis that everyone encounters, I am afraid there will be even greater sorrow!That's why I'm talking about the insights I got 20 years ago, and contributing to the rising stars.I hope that everyone can follow the goal of Mr. Zhang Hengqu, a great Confucian in the Song Dynasty: "Build a heart for the world, establish a life for the people, inherit the knowledge of the past, and create peace for all generations." For our culture and history in the future, we will take on more important tasks. responsibility.I don't want to enter the Confucius Temple to eat cold pig's head, and I don't dare to own the source of Du Sai's knowledge.

Secondly, if we want to understand traditional culture, we must first understand the academic thought of Confucianism.To talk about Confucianism, we must first study the scholarship of Confucius and Mencius.To talk about Confucius' thought and scholarship, one must first understand it.It is a book that records Confucius' life and lectures, and the words and deeds of his disciples.Although it uses simple words like quotations to record those dogmatic famous sayings and deeds, they are all carefully arranged by the disciples and have their own system.Since the Tang Dynasty, after being punctuated by famous Confucianists, it has become a common practice. Everyone thinks that the chapters are in this form of branching and branching.

Comments, so stick to the rules and make problems abound!This reason, although it is caused by scholars' inherited prejudices and being trapped in the inheritance of teachers.However, the biggest responsibility is still due to the ideological monopoly of Han and Song Confucians, which has caused delays to this day! In our traditional history and culture, since the unification of the Qin and Han Dynasties, the academic thought of Confucianism has dominated the world. The great Confucianists born in the Han Dynasty, just after the great turmoil of the Warring States Period and the Qin and Han Dynasties, the culture and academics were fragmented and urgently needed to be reorganized.As a result, Han Confucians paid great attention to textual research, exegesis, and interpretation. This academic atmosphere became the unique style of Confucian scholars in the Han Dynasty. This is the famous Sinology.Now foreigners collectively call the study of Chinese culture Sinology, which is very problematic. We must clearly distinguish the different meanings represented by this term.The style of study of the Confucianists in the Tang Dynasty was largely based on Sinology. For chapters and sentences, exegesis, names and objects, etc.,

More detailed proof, but no special originality on giri.After the Song Dynasty, Confucianists who were more Neo Confucianism emerged, claiming to have directly inherited the spiritual teachings of Confucius and Mencius, and talked about the subtle principles of their minds. This is the Neo Confucianism of Song Confucianism.It is different from Han Confucians who only talk about exegesis and interpretation.From then on, Confucianism stood out from the category of Sinology, and it has been misunderstood that the study of morality and reason is the main purpose of Confucianism.At the end of the Ming Dynasty and the beginning of the Qing Dynasty, several Confucian scholars hated the Neo-Confucianism that usually sits quietly and talks about the mind and nature. They believed that this was the reason for the subjugation of the country. , still pay attention to the study of textual research and exegesis, and take the rectification of Sinology as a flaunt, which is the simple learning of Qing Confucianism.It can be seen from this that the Confucian scholarship on Confucius and Mencius, although it has undergone changes in the Han, Tang, Song, Ming, and Qing dynasties, and although the methods and lines of study are different, they respect Confucius and Mencius and dare not deviate from the classics and add new theories. It is an attitude that remains unchanged.Although it doesn't completely constitute him as a religion, but making Confucius' gentle, courteous and thrifty life into a majestic and inviolable saint idol, causing young children to be discouraged, is really suspected of being concealed from others' eyes, and the crime is not shallow!Therefore, modern people are angrily rising up to overthrow the Confucian shop, and implicate the ancestors who opened the old shop for more than 2,000 years.

Isn't it unfair? Now that we have to re-evaluate and study again, we must first understand several prerequisites. (1) It was compiled by the disciples of Confucianism. After several textual researches, the sages believed that it was mostly compiled by Zeng Zi or someone from Youzi's school. This concept is more reliable and reliable. (2) But when the disciples of Confucianism edited this book, they had already done a detailed study of its editing system, so its order was neat and orderly. (3) Therefore, this book is not only a record of the words and deeds of Confucius and his disciples at that time, but also the historical material of Confucius' lifelong mastership, and it is the origin of Confucius' historical materials compiled for the historians of the Han Dynasty.From this we can see that the study is also equal to the direct study of Confucius' life.As for imitating the ancestors, self-reliance and people so as to rule the way of peace, that is a matter of course. (4) However, ancient books were engraved on bamboo slips, so the writing was in great need of brevity. Later, when paper and pen and ink were invented, they were also copied on scrolls, but because the ancient fonts were changed repeatedly, they were copied again and again and corrupted. It is unavoidable that some places are out of touch, so it is an unavoidable fact that a few places may be repeated, or there may be omissions, or self-additions and deletions. (5) There are three kinds handed down in ancient times, namely "Lu Lun" 20 articles and "Qi Lun" 22 articles. In the period of Emperor Xiaojing, it was said that King Lu Gong destroyed the wall of Confucius' former residence and got "Gu Wen The Analects of Confucius.However, "Ancient Analects" and "Lun of Qi" were gradually lost during the Han and Wei dynasties, and now only twenty chapters of "Lu Lun" are recited. (6) As for the exegesis and commentaries, there have been detailed textual researches in the Han, Tang, Song, Ming, and Qing dynasties, so we don't need to do extra work here.As far as Ruoji's micro-words of life, life and mind, since the rise of the five great Confucianists in the Northern Song Dynasty, there has been a complete set of efforts, and we don't need to create new theories and add more branches and leaves.

Finally, what we want to talk about now is to enter into it and go beyond the experience, get rid of the scope of chapter and sentence exegesis for more than two thousand years, and re-determine the inner meaning of its chapter and sentence exegesis.The main thing is to integrate classics and history with the historical relics of "Spring and Autumn", to see the political and social chaos of the Spring and Autumn and Warring States periods, and to see the spirit of Confucius establishing the historical and cultural thoughts of enlightenment; and then compare it with the modern world. The international cultural trend determines the route and direction that should be taken in the future for one's own nation, country and history.Therefore, if people who are generally trapped in the psychological pathology of modern society can experience it beyond the words we speak, they can find a way of liberation. The answer is to establish a kind of life purpose and spirit that stand upright in the wind and rain. This is what I want to pray for. Recorded in Taipei by Nan Huaijin in August of the year Renyin (1962)