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The Ming and Qing dynasties under the influence of Zhu Zi’s tribute society
—And also discussing the outer king’s dimensions of Song and Ming dynasties
Author: Liu Yiping
Source: “Confucius Hall” (Chinese and English) Issue 1, 2020
Time: Confucius was in the 25th 70th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th 20th As a practical experience towards the common society, Zhu Zi’s gift was greatly shaped by the Ming and Qing dynasties through the two paths of “socialization” and “bodyization”. “Family Gifts” and “Additional House of Glory” and their neighborhood transformations have formed a complete set of wedding gifts and behavioral standards, becoming an important basis for organizing community. “Elementary School” and “Teacher Meng Knows” have determined the important position of “Teacher and Self-cultivation” in the teaching of children and mentors, and have promoted the integrated development of common mentors and elites. The serious influence that Zhu Xixi had in organizing society and educating the people of the people represents the expansion of Confucian external kings from political dimensions to social dimensions. This discovery of this dimension raises challenges to the styles of Song and Ming cognition “focusing on the inside and out” and the “turning to the inside” between the two Song dynasties.
Keywords: Zhu Xi Tribute Tribute Tribute Tribute Inner transformation
Author : Liu Yiping, lecturer and doctor of philosophy at the Institute of Philosophy of Jinan University of Literature.
Historical scholar Mo Mu once said: “Below Dong and Han, the aristocratic families rose to the first place. The Wei, Southern and Northern Dynasties to the Sui and Tang Dynasties were all prefectures, and they were a precious society that changed modern times. After the Song Dynasty, the 官网 was a pure commoner society.”[1] Responding to the fierce social changes between the Tang and Song Dynasties, the tribute school also underwent a serious transformation. From the Wei Dynasty to the Sui and Tang Dynasties, the tribute scholars Feng Han and his comparative Ming performance created sufficient drama. For several days, there was no Confucian Zheng Xuan as the “Grands”. In terms of academic research, the “Three Gifts” were developed. In fact, the teaching of gifts was based on the door society. In essence, it was a kind of teaching and learning toward the noble society and the study of gifts. Since the Northern Song Dynasty, famous ministers and scholars such as Han Qi, Sima Guang, Zhang Xu, Cheng Xi, and Zhu Xi have worked hard to “family gifts”, that is, life is through gifts and family days.The structures of the common gifts, such as the Korean family’s “Historical Ceremony of Ancient and Modern Family”, the private “Bookhouse”, the venerable “Sacrificial Ceremony”, the Xiao Chengzi has “Wedding”, the “Sacrificial Ceremony”, and the Zhu Zi has “Family Ceremony”, so the gifts during this period also turned into practical and professional teachings towards the common society. The “late-age ceremony of tribute” after the Song Dynasty [2] was actually an era with Zhu Zi’s tribute learning as the model. Especially in the Ming and Qing dynasties, Zhu Zixue was completely in a unique position of official ideological form. The “Four Books and Sentences” was a member of the family and was deemed to be a dictator. The “Family Gift” was also adopted into the “Ming Collection” [3] and became a unit of the official ideological form. More importantly, with the cooperation and promotion of the bureau and the scholar group, from the middle and early Ming Dynasty to the 30th century, Zhu Zi’s books on “Family Gifts”, “Enhanced Ryu Family Town”, “Elementary School”, “Children Meng Knows”, and other books, and excited a social gift-making process with creative energy that is guided by scholars, school as the middle, gifts as the goal, and civil society as the target” [4]. It was during this process that Zhu Zi’s tribute also descended from the official ideological form to a kind of ideology-identifying form and ideology-identifying form reality. [5] Even the village construction movement led by Teacher Liang Shuming is also the remnant of this common-style gift-giving movement from the perspective of social civilization, and continues the content and goals of this movement: one is to “set ethical status to organize society”, and the other is to “set the gift and bow to bring feelings into consideration.” [6] The former is a customary order that socializes it into a public intellectual and cooperatively abides by, while the latter is a way for everyone to cultivate themselves and achieve virtue. Therefore, “socialization” and “physicalization” became two important ways for Zhu Xi to influence the Ming and Qing dynasties to govern society.
1. The “socialization” and social order construction of the tribute
Zhu Zi’s science is not just a pure philosophical philosophy. He advocated “Big School” as the first of the “Four Books”, and confessed that science inherently included the fantasy of “the family ruled the country and then the whole country is peaceful”. In this fantasy, it not only contains the political goal of “beautiful politics in this dynasty”, but also the need to “beautiful customs and customs” that is, to build a complete set of appropriate social orders. The latter includes two key points: First, we must respond to the historical trend of the people’s social rejuvenation since the Song Dynasty, as well as the social tide of Tang-type families turning to Song-type families[7], and use simple gifts to replace the noble court ceremonies to stabilize the family ethics structure. ; Second, we must focus on the clan and town as the first step in family extrapolation. The clan has a distinct ground nature and often overlaps with the town in space. A complete set of commemorative and behavioral standards based on common clothes is constructed, thereby realizing orderly management of the community. “Family Gift” and “Enhanced Ryu Family Court” represent Zhu Zi’s efforts in these two aspects. “Family Gift” is a “discard work” written by Zhu Zi diligently. The so-called hard work and diligence refers to Zhu Zi’s 17-year-old “selected the sacrifices of the disciples and wrote the “selected the examinations of the disciples and the examinations of the disciples and the examinations of the disciples and the examinations of the disciples and the examinations of the disciples and the corrections were made twice, and then “recommended againIt is written in Guan and Hun, and it is called “Family Gift””[8官网] finally settled the four gift systems of crown, marriage, ceremonials and sacrifices, and lasted for thirty years. During this process, Zhu Zi Guang evolved the gifts of former Confucians such as Cheng Xi, etc., and referred to the customs of the time and his own experience in the ceremony, and was also accompanied by famous scholars at that time such as Zhang Feng, Zu Zu, Wang Yingchen and The book was finally compiled by the publication of Zhong, Chen Dan and others in the revision of the business. The so-called abandoned work refers to the fact that after the book was compiled, “were not revisited in monks and temples” and “not revisited”. It was not until after Zhu Zi’s death that “scholars recorded that the teacher and the chief teachers would be buried on the day of the day”[9] that this book was passed down. Therefore, this book actually reflected Zhu Zi’s inconsistency: on the one hand, he hoped to use his own efforts to determine a gift standard for scholars and commoners; on the other hand, he might attract people to negotiate. Therefore, I dare not achieve his full contribution. Although this work cannot be regarded as good as it is beautiful, Zhu Xi’s sanctification and Zhu Xi’s ideological form have made “Family Gift” a new position in the late-century rituals. Under the intention of later generations, under the intention of the bureau and scholars, its influence is no longer limited to a few mathematical family[10], but has become an important basis for organizing the society of the Ming and Qing dynasties. As the commentator said:
Since the Song Dynasty, it has been easy The ancient authentic system still comes from Confucianism, and does not seek ancient gifts and ancient classics, but uses “Family Gifts” as the origin of secular gifts. Later Confucianism inherited it and finally followed this line until before the resistance of the common people. [11]
Under the influence of “Family Gifts”, the society of th