【陳暢】《明儒學案》中的“宗傳”與“道統”——論一包養行情《明儒學案》的著作性質

Keywords: “Ming Confucian Case”/Huang Zongxi/Daozhen/Zongzhi

Title notes: This article is a phased result of the National Social Science Foundation Youth Project “Daoist Philosophy and Its Characteristics of the Ming Confucian Case” (12CZX035), the Guangdong Provincial Social Science Planning Youth Project (GD11YZX01), and the Guangdong University Outstanding Youth Innovation Talent Training Project (wym11027).

The Case of the Ming Confucianism by Huang Zongxi is a book of what kind of nature, and this seems to be no longer a problem. “The Summary of the Four Library Books” lists “The Confucian Case of Ming Dynasty” as a journalist of the historical department, and Liang Qichao named “The Confucian Case of Ming Dynasty” as the beginning of China’s “perfect academic history”, which laid the foundation for the research and development of “The Confucian Case of Ming Dynasty” in modern times. However, is “The Case of Confucianism in Ming Dynasty” really a work of academic history or a work of history? The related research by Chen Fengzhong and Zhu Donglin identified that the “Ming Confucian Case” is a book of science in terms of writing and a work of sub-division rather than historical work, which leads us to deeply examine the absence of the “Four Library-Liang Qichao” paradigm. Seen, learnThe positioning of the “Ming Confucian Case” which has been established for a long time is absolutely correct. Although the academic community has solved this problem, there are still several serious problems that have not been clarified when exploring the original meaning of the book “The Case of Ming Confucianism” and its academic traditions, and it needs to be further developed. ③In this regard, this article will focus on the assessment of “The Case of Ming Confucianism·Faifan” and the two “Prefaces”, especially the “Sectarian” and “Taoism” images that are the focus of the text, and then return to the historical scene of thinking born in “The Case of Ming Confucianism”, and explore the nature of his works.

1 “Sections”: Cooperating with the construction of the body

Thinking is formed in dialogue. The thinking school uses works and previous stories and the dialogues of the times and their original intentions, and their original intentions often hide in the thinking states organized by dialogue. Therefore, it is the condition of understanding the “Ming Confucian Case” to be able to fully restore the historical context of thinking and clarify the social and ideological issues that Huang Zongxi faces. Huang Zongxi first talked about two works in the first paragraph of “Faifan”: Zhou Ruden’s “Sacred School of the Sect” and Sun Qifeng’s “Sacred School of the Nature and the “Sacred School of the Nature and the “Sacred School of the Nature and the “Sacred School of the Nature and the “Sacred School of the Nature and the “Sacred School of the Nature and the “Sacred School of the Nature and the “Sacred School of the Nature and the “Sacred School of the Nature and the “Sacred School of the Nature and the “Sacred School of the Nature and the “Sacred School of the Nature and the “Sacred School of the Nature and the “Sacred School of the Nature and the “Sacred School of the Nature and the “Sacred School of the Nature and the “Sacred School of the Nature and the “Sacred School of the Nature and the “Sacred School of the Nature and the “Sacred School Previous research and discussions have focused on highlighting the differences between the Ming Confucian Case and the two books, but in fact, the coordination of the three works is the basis for Huang Zongxi to discuss the issue, and it is worthy of attention.

In the two texts in “Faifan”, there are two key words: “Zenqi” and “main theme”, and their prototypes come from the patriarchal law and clan system. This usage is often seen in the Ming Dynasty’s thinking state. For example, Huang Zongxizhi, Liu Zongzhou, compiled three volumes of “Yang Ming Zhi Zhi Record”, and the efficacy of these three volumes is “preserving the teachings”, “preserving the main theme”; and the so-called “maintaining the main theme” refers to Yang Mingming’s knowledge of learning “the recent teachings of Confucius and Mencius, and the elaboration of the essence” and “the sage of the sacred school” ④. This is the source of energy used by clan blood metaphor. In the “The Main Issue of Filial Piety”, Luo Rufang of Taizhou School applied the concept of “parent law” more clearly to describe the “main theme”:

The clan is the one that combines the clans and concludes the same. Our life is just one body, and it is divided into Zi’s surname, and it is divided into Zeng Xuan. After a long time, it becomes more and more common, and it is the nine clans. At this point, each father has his own father, each son has his own son, and he doesn’t know that he has become one person at first. Therefore, the sage established the clan law, combined it with the system, from the root to the branches, from the source to the corpse, and from the source to the corpse. Although it has been as numerous as tens of millions of shapes and tens of millions of years, the eyes are intimate, and the scenery is completely different from the time when one person and one body was born on the original day. …The other people’s patriarchal law means that the future generations want to know that a thousand bodies are just one body; the main purpose of the holy scholar is to know that a thousand minds are just one mind. ⑤

Ro Rufang pointed out, “BaoxiangwoThe main theme “takes the clan “the one who combines the clan and establishes the sameness” as the prototype, and has the effect of combining the thousands of hearts of the saints in history as “uniform and dedicated”. As a cooperative body of blood-shaped construction, clans were an important situation for organizing and educating the people in traditional society since the Song Dynasty. The great scholars of the times since the Northern Song Dynasty have many arguments about this. For example, Zhang Xu once said: “Control the hearts of the whole country, collect clans, be generous to customs, and make people have a conscience. It is necessary to clarify the law of aristocratic clans and establish eldest sons. If the law of the clan is not established, people do not know the straits.” ⑥ This confession, the relationship between clan construction and politics and education was to clearly determine the difficult issues of the times – due to the social changes between the Tang and Song dynasties, the situation faced by the “scattered sand” of the common society in the early Song Dynasty was caused by the “a plate of loose sand” situation of the common society. ⑦ Because the clan cooperation has both organizational and educational effectiveness, it became an interesting cooperation choice for the whole society at that time. This made China form a society based on clans after the Song Dynasty, “dividing between the Eastern military community, political community and Christian community”⑧. The clan is based on blood, and the principles and norms of organizing clans are Confucian ethics. Therefore, the patriarchal law can unite bones and blood within the clan and be harmonious with the clan; recommending society can also achieve the influence of being generous to customs and controlling the hearts of the whole country. As a result, clan sy