【陳暢】《明儒學案》中的“宗傳”與“道統一包養行情”——論《明儒學案》的著作性質

The Case of the Ming Confucianism” written by Huang Zongxi seems to be a work of what nature it is. “The Summary of the Four Library Books” lists “The Confucian Case of Ming Dynasty” as a journaled work by the historical department; 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 Qingzhong and Zhu Donglin identified that the “Ming Confucian Case” is a book of science in terms of writing, and in terms of genre, it is a work of the sub-division rather than a work of the historical department. href=”https://twlovelog.com/Diana/%e6%88%91%e7%9a%84%e5%8c%85%e9%a4%8a%e5%b0%8d%e8%b1%a15-%e6%94%b9%e8%ae%8a%e6%88%91%e4%ba%ba%e7%94%9f%e7%9a%84-sugar-daddy/”>官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官� It can be seen that the positioning of the “Ming Confucian Case” which has been constructed 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.[iii] In 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. Sect: 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 mostly focused on highlighting the difference between “The Confucian Case of Ming Confucianism” and the two books, but in fact, the coordination of the three works is the basis for Huang Zongxi to open the dialogue, and it is worthy of attention.

In the two texts in the head of “Faifan”, there are two key words: “Zenqi” and “main theme”. The prototypes are undoubtedly from the clan 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 Creed Record”, and the efficacy of these three volumes is “preserving the teachings”, “preserving the main theme”; and the so-called “main theme” is important to Yang Ming knows his understanding of his “recently-based Confucius and Mencius’s words, and the elaboration of the essence” and “conforming to the sages of the sages”. [iv] This is to use the clan blood metaphor to describe the source of energy. The “The Main Issue of Filial Piety” by Luo Rufang of Taizhou School more clearly applies the concept of “parental law” 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 many as tens of millions of shapes and a thousand years, it has been very touching, which is not 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. [v]

Ro Rufang pointed out that the main theme is based on the clan “those who unite the clan and constituents” and has the effect of combining the saints in history with thousands of words and thousands of hearts as “uniform and dedicated”. As a cooperative body of blood-like construction, clans were the most important situation in organizing and educating the people in traditional society since the Song Dynasty. The great scholars of the times since the Northern Song Dynasty have discussed this. As Zhang Xu once said: “Control the hearts of the whole country, collect clans, be generous to customs, and make people have conscience. It is necessary to clarify the law of aristocratic races and establish eldest sons. If the law of the clan is not established, people do not know the origin of the sect.” [vi] This statement that links the construction of clans with politics and education is to clearly determine the difficulties of the times – due to the Tang and Song dynasties’ fateIn the social change in the early Song Dynasty, the situation faced by the common society was the “scattered sand” situation; how to solve this situation was the serious social and political problem at that time. [vii] The clan cooperation has both organizational and educational effectiveness, becoming an interesting cooperation choice for the whole society at that time; this made our country form a society based on clans after the Song Dynasty, “dividing between the Eastern military community, political community and Christian community.” [viii] The clan is based on blood, and the confucian ethics is the foundation of the clan. Therefore, the patriarchal law can combine bones and blood within the clan and be harmonious with the clan; when recommending society, it can also achieve the influence of being generous to customs and controlling the hearts of the whole country. As a result, clan system has become the order of internal structures of society, and the entire society also tends to use clan structures and concepts to observe society and discuss science in the thinking level. [ix] For example, Wang Bai, one of the four teachers a