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From the noble family to the civilian text: A review of the evolution of academic performance in the Late Zhou “Pen”
Author: Cheng Sudong
Source: Author Author Authorized Confucian Network, Original “Literature and Education” Issue 2, 2020
Time: Confucius was the second day of the Gengzi Puyue Day in 2570Baobao.com Single TimeShen
The head of the Department of Chinese Language and Literature in Beijing is appointed as an associate professor and a researcher. The purpose of the important research and discussion is the history of the Han and Tang Dynasties and the literature of the two Han Dynasties in the pre-Qin period.
Abstract:As one of the props of the Zhou Rongle civilization, “Pen” has two effects in its early stages: it is not only the main instrument for helping various rituals, but also a textual classic that inherits the moral fantasies of the Zhou people. She appears in various public venues with various emotions such as songs, essays, quotations, and quotations, and is a public intellectual resource for the Zhou people. With the collapse of the patriarchal system and the decline of the tribute civilization, the performance of “Pen” as a ritual has declined significantly. Even due to the intellectual differentiation of the social elite level in the Late Week, its effectiveness as a speech “support” has gradually declined. As Chen’s “Wang Cult” classic, “Pen” became a commoner who learned the knowledgeable elements and relied on the main reliance of the genius level. On the other hand, it began to change in multiple levels such as the method of transmission, textual form, and slant degree according to the needs of scholars. Behind these changes is the cryptic transformation of the authoritative source of the text of “Pen” and the overall change in the social structure in the late week.
Keywords: “Penyi”; Principality; Scholars; Late Week
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“Han Book·Artist and Literary ·Penchant” once described the changes in the scope of the “Penchant”‘s academic propaganda since the late age: “After age, the law is poor, and the hiring of songs should not be included in the country. Those who study “Penchant” are free to the common people, but those who earn the ambitions are lost. ”[①] Another more famous theory that is closely related to it is found in Mencius: “The king’s dying and the “Pen” is dead, and the “Pen” is dead and then the “Pen” is written in “Year”.”[②] In these two arguments, Mencius and Ban Gu both pointed to the same problem, that is, as the Zhou people were worshipped by the Zhou people as the decline of the power of the Zhou king’s power, the Zhou people were worshipped by the Zhou people as the decline of the Zhou king’s authority.”Pen” of the li civilization and domineering political body has undergone major changes in the communication level. The so-called “The Dead of the Poem” and “the lyrics of the vocabulary should not be listed in the country” refer to the rise of traditional verses, poems and poems that are central to the noble people of the palace. The so-called “the people who study “The Poem” are among the common people” refers to the new level of “the common people” that has become the new theme of learning “The Poem” and using “The Poem”. This change will bring the civilized effectiveness of “Pen” and its performance and adjustment of its methods, and it occurs in the late age period of the political and academic areas, which is the so-called late week period.
In fact, for the entire classical process of the “Six Arts”, the Late Week was a key differentiation period. Before that, I studied under Wang Guan, and “Pen Shu Lu” as the “King Cult” classic [③], its production and publicity were protected by royal rights. After this period, it was said that since the Scriptures were established in the 34th year of Qin Shihuang (213 BC), various knowledge including the “Six Arts” were once again under the control of imperial power. Whether it was the First Emperor forbidden learning or the Wu Emperor’s excitement, the classic traditions were directly attacked by imperial power. As long as the tradition of the king’s power collapsed and the rebirth of the empire had not yet been established in the late Zhou Dynasty, this is almost an era when the “Six Arts” in the entire pre-modern society independently robbed national power and importantly, it is a time when its own text value and effectiveness won the readers and maintain their reputation. It was also precisely after the selection and scrutiny of this period that the form of the “Six Arts” had undergone a huge change: as the focus of the civilization of the sect and Zhou Dynasty, the scale of the gift book once reached “three hundred gifts and three thousand gifts”博官网[④], at the beginning of Han Dynasty, only seventeen chapters of “Shi Rong” were left to be reproduced; the joy was almost completely disseminated; and the traditions of the hundred “Shang Shu” were obviously very limitless, so when Emperor Wen of Han asked the country to govern the “Book”, he was only a feast for the Fu Nan; as for the “Yi”, “Pen” and “Year”, the text itself was preserved, and it developed richness during this period. Various interpretations, the ten wings of the Book of Changes, the four “Pen” studies, and the five “Ages” are all showing the development of these three studies in the late Zhou Dynasty. The unearthed literature in recent years, such as the “Pen” literature in the “Pen” in the “Pen” of the “Pen” in the “Pen” of the “Pen” and the “Pen” that are closely related to the “Pen” are also well-known in the “Pen” “The Pen” of Confucius, “The Parents of the People”, Guo Dian’s “Clothes”, Guo Dian’s “The Clothes”, Guo Dian’s “Five Elements”, etc., also printed the characteristics of the “Pen” in the “Pen” as seen in the “Pen” of the “Pen” to a certain extent.
So, as a vassal of the Zong Zhou Rongle, why did the “Pen” develop independent text value and even produce rich and diverse silhouette systems in the late Zhou Dynasty? As a civilized carriage of the noble tribe, the “Pen” that is shared by civilians, in its application methods, slant and even textsWhat are the differences in performance? These are the questions that this article will discuss.
1. “People’s Day” and “Book”: Two Components of “People”
When the text from the pre-Qin to Han mentioned “People”, it often combined it with “Book”, “Book”, “Book”, etc. If one of the cases of “Four Teachings” or “Six Arts” were eliminated, it can be found that when describing the civilized effectiveness of “Book” and “Book” and “Book” there were two different ways of describing the late texts. One is to combine “Praise and Gift”, and the three form a relatively independent intellectual system; the other is to combine “Praise and Gift” and match “Praise” with each other, and the four form a complete intellectual system. These two different combination methods represent the storyteller’s disagreement about the academic components and efficacy of “Photo”, which is worthy of our exploration.
Regarding the classical structure of “Praise” and “Book”, my book “From the Six Arts to the Thirteenth Book” has been discussed [⑤]. Related use cases are important in the “Insider”, “Study”, and “Junni Yanju” of “The Book of Songs” and “The Book of Songs”. Based on the extensive use of “People’s Celebration” in the Zhou people’s military affairs, communication, memorial service, social interaction and other fields, this intellectual system has become the basic civilization ingredient for the nobles to participate in social careers, and “People” has thus become a public knowledge resource for the entire precious race. However, when discussing the internal relationship between “sacrificial gifts”, “trades” are usually the focus, such as “Travels·Zhongni Yanju”:
The Master said: “Travels are the reason. Happys are the rituals. Correct people without reason and movement, and do not do anything without rituals. If you cannot overcome the sacrificials, you will be in the rituals; if you cannot overcome the rituals, you will be in the rituals; if you cannot overcome the rituals, you will be in the rituals; if you are in the rituals, you will be in the rituals.” [⑥]
“People”
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