一包養網站比較【何蕾】崇教與尊學：論中唐儒學復興之韓、柳差異

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Sheng Education andLong-term careRespect: Korea and Liu Chai in the Tang Dynasty

Author: He Lei (Doctor of Literature, taught by Bengbu Academy of Literature and Teaching)

Source: “Theoretical Monthly” Issue 10, 2019

Time: Confucius was in the 2570s and the 20th month of Jihai Xuanyue 20th Seven Days Yiwei

                                                                                                                                                                                                                                                          Korea is increasingly promoting Confucianism and promoting disparate education, and vigorously holding up the banner of rejuvenation of Confucianism, and promoting the unique respect of ConfucianismBaohuang.comThe martyrical color of the metamorphosis of value orientation and Buddhist behavior makes his Confucianism rejuvenation have a religious meaning; Liu Zongyuan treated Confucianism with an objective and emotional attitude, and analyzed his view as a mainstream school, insisting on taking Confucianism as the basis and coexisting diversity, and using criticism of the pre-Qin Confucian classics and the dissolution of the divinity of the two Han Dynasties. The grand difference in Korea and Liu’s attitude towards Confucianism was formed in the profound contemporary context. The national orientation with diverse value views, the flexible application of the “three religions” by the rulers, and the slow rise of Confucianism to national religions, led to the two’s Confucianism’s view of Confucianism being unfair.

In the mid-Tang Confucian revival, Liu Zongyuan’s attitude was becoming more and more serious. In addition, a large number of articles criticizing mainstream Confucian views were suspected of “single and singular Buddhism”, which led to the long-term discussion of the mid-Tang Confucian revival of Confucian revival, scholars after the Song Dynasty neglected Liu Zongyuan’s position and influence in their long-term discussion on the mid-Tang Confucian revival. Wang Anshi, who called Liu Zongyuan a “strange material”, also said, “Son of mine is not Korean” [1](p37). After the 1980s of the 20th century, Liu Zongyuan’s influence and position in the process of the rejuvenation of Confucian scholarship in the middle Tang Dynasty was recognized by the academic community [1], and Liu Zongyuan’s statement that he was a transformer of Confucian scholarship in the middle Tang Dynasty was also accepted by the academic community [2]. Compared with Liu Zongyuan’s attitude towards Confucianism, Korea has not only accepted Confucianism from the pre-Qin and two Han dynasties without criticism, but also vigorously embraced the main nature of Confucianism, and regarded it as a value system that cures all diseases and encompasses everything, and also stood at the height of morality to slap the “differences” outside Confucianism, which actually had the tendency to religiousize Confucianism. Liu Zongyuan made important efforts to revive Xingxing as a Confucianism in political philosophy, rather than generally promoting and elevating the main nature of Confucianism. He treated Confucianism with an objective and emotional attitude, and analyzed his view as a mainstream school, which was very different from Korean and others [3]. Korea’s increasingly frenzy of Confucianism and its expedition to different religions have painted a layer of religious color on its Confucian rejuvenation behavior. The characteristics of religiousization became more and more obvious in the Confucianism after the Song Dynasty [4], and Korea was “The wise man who was drowned in the country and his martyrdom of “dead thousands of hatred” became milestones in the path of Confucian rejuvenation after the Middle Tang Dynasty. Liu Zongyuan was expelled from the mainstream camp of Confucian rejuvenation by the Song people because of his failure in political life and criticism of Confucian rejuvenation. Now the academic community has become more guest on the position and influence of Liu Zongyuan and Korea in the process of Confucian rejuvenation in the Middle Tang Dynasty. The understanding and evaluation of the view, but there are still needs to be developed between the two Confucian concepts, value orientations and thinking systems. This article will focus on this for assessment and correction, in order to remind the two of the differences in Confucian concepts and the recession of thinking states, and to examine the causes of the differentiation of Confucian concepts between the two.

1. The differences in Confucianism between Korea and Liu

(I) Understanding the differences between Confucianism’s “Tao”

The differences between Korean Yu and Liu Zongyuan in the Confucian thinking system have been discussed by later generations. The more classical saying is that “Korean Yu inherited the thoughts of Confucius and Mencius”, while Liu Zongyuan “also inherited the views of Xunzi and others”[2](p 246).

From the manifestation of Korea and Liu in the mid-Tang Confucian rejuvenation tide, the inconsistency between the two cannot be combined with the color positioning of the inheritors of Confucius and Mencius and Xunzi. The views and thinking of Korea and Liu are of course influenced by Confucius and Mencius and Xunzi’s thinking, but they form a grand difference in the system of Confucian thinking of the two. The real reason for the difference is the difference between the two people on Confucianism. There are also problems in the academic community regarding the differences between the Confucianism and the Confucianism in Korea and the Liu. Taiwanese scholar Chen Ruoshui believes that the difference between the Confucianism and the Liu is classical and representative in the mid-Tang society [5]. The key to the two people’s disagreement lies in the differences in the understanding of the “Tao” of Confucianism [6]. The most obvious difference is the Confucianism knowledge “Peace of the whole country”. How to estimate the value and influence of Confucianism in the value system recognized by the molecules.

Korea more believes that “Tao” means “benevolence”, limiting “Tao” to the Confucian system and eliminating other schools and thoughts. In Korea, it seems that the “Ji Shi” influence of Confucianism is incomparable to any kind of concept or thought. It advocates the restoration of Confucianism above Mencius The attitude of the system is quite crazy, and it calls Taoism and religion “different”, and regards Confucianism as the most important Tao in the country, and advocates that Confucianism is the only one who respects it. Liu Zongyuan emphasized in “Answer Wuling’s Discussion on the Non-Mandarin” that “use time and things as Tao” [3] (p2070), and defined “Tao” as an action to change reality and reform society. In “About the Non-Mandarin Discussion on the Non-Mandarin” and clearly stated that “use Tao” It is a sacrificial matter, but those who do things will never be able to do it”[3](p2066), so he started to conduct systematic research on the pre-Qin Confucian classics. Confucianism is of course its basic respect, but Liu Zongyuan did not believe that Confucianism is a powerful tool for governing the country, nor did he think that Confucianism could solve the social crisis in the middle Tang Dynasty, nor did he have the tendency to put it to the highest position. His criticism of Confucian classics has obvious academic discussions博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博� It is a difference between Taoism and the barbarians and Xia”[4](p1192). In the “Taiwan Monk of the Monk of the Monk of the Nanyue Monk of Tang Dynasty”, Euro Yang Xiu once again emphasized the differences between South Korea and Liu, and believed that Liu Zongyuan was far away from the rehabilitation of Korea, saying, “Since the Tang Dynasty, only Korean Liu, are Liu, who are the disciples of Liu Feng? They are sinners of the Korean gate. The secular world does not know what they have learned, and then he said it “[5](p119). The European and Yang Xiuguan lowered Liu Zongyuan, and also pointed out that Liu Zongyuan and South Korea have more and more different facts of “Yi and Xia” in terms of thinking system. From the perspective of the rejuvenation of Confucianism in the Middle Tang Dynasty, the words and deeds of Korea and Liu must be fair, but the two ConfucianismThe difference in academic qualities still needs to be identified.