【劉世宇】定名與次序——先秦一包養行情儒家“名”思惟引論
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Name and order—A quote from the idea of ”name” in pre-Qin Confucianism
Author: Liu Shiyu
Source: “Beijing Major.Philosophy and Social Science Edition” 2Sweetheart Garden018 Issue 5
Time: Confucius was the 14th day of the first lunar month of Gengzi
href=”https://twsharestory.com/”>Female College Students’ Nursing ClubThe main organization of family thinking. There are differences with famous scholars about “native relationships”. Confucianism’s focus on “native” is mainly concentrated in the social and political field, and it believes that “native” is an instigation symbol for the “quality” of things. It is inherently different from the Taoist self-developed order of the sage, and the Confucianism believes that “name” comes from the sage king, and the order of gifts comes from the sage king’s structure. This sequence is an organic whole composed of name-based reorganization and name distribution. Therefore, when the social and political order is distorted, the important task of restoring the social and political order is to “correct the name”, and to regulate people’s behavior through “name”, so that society can be restored to a stable and orderly manner.
Keywords: Name; name; order; name; correct name;
“Name” was once a year-round issue discussed in the history of pre-Qin thought. It was not only famous scholars, but Taoism, Legalism, and Confucianism all discussed it from a different perspective. However, for a long time, there have been certain misunderstandings among scholars about the “name” of the pre-Qin Confucianism, such as describing the rights and responsibilities in Eastern political philosophy, or perhaps describing the ideas and concepts. [1] Or maybe interpret “name” as a language, and use Confucius’ “correction of name” as a relatively unified and stable language application standard. [2] These understandings have certain truths, but we have not seen that “name” is more important in the Confucian system of pre-Qin Dynasty: name is regarded as a comprehensive and instigated to the essence of things; by defining and classifying things that are different, the world can be divided and recognized by people, and the grades and orders of all things can be established. Behind the differences in understanding “name” between the pre-Qin divisive thinking schools, there are actually differences in the concept of social and political order. Therefore, accurately understanding the meaning, origin and basis of Confucianism’s understanding of “name” not only has the main meaning for people to accurately and comprehensively grasp the system of pre-Qin Confucian thinking, but also helps people more accurately grasp the differences in the social and political order of the pre-Qin differentiated thinking schools. Based on the above understanding, this article will conduct a rough exploration of the problem of “name” of Confucianism in the pre-Qin period.
1. Name and definition: two orders of view
To the ancients, “name” or the name of things and people is just a symbol of instigation by people for convenience. However, in the eyes of the pre-Qin departmental thinkers, “name” is not only a problem in language application, but also the most basic problem of how the world order is born and correct. The Taoist understanding is particularly representative. They believe that the whole world is a chaotic world, “only the image is invisible, dark, dark, quiet and faint, and does not hear its voice”[3]. Only by determining the shape and name of the object can the object show its own certainty. “The object is invisible, and the shape is invisible”[4]investigation market. “Name is clear. The truth is clear.” [5] Things can only be made into something when they are named, and they can become objects that can be divided and recognized: “There is nothing, and the autumn draft (brush) is made, and there must be no shape. The shape and name are established, and the difference between mouths is divided.” [6] “The big way is invisible, and it is called a tool. Famous… The Tao is not a big name, but everyone must be named. Born in disbelief, the group of shapes will be able to meet the square circle. Names born in the square circle, and the whole name will be named. “[7] As long as things appear in the chaotic whole world, things can appear in themselves and the world can appear as an orderly whole.
It should be said that specific things or objects have their own “names”, which is a common concept of pre-Qin Buddhism, and pre-Qin Confucianism also holds similar views. Guodian Chu’s “Speech III” which is regarded by the academic community as a late Confucian literature says: “There is heaven and destiny, destiny and nature, which is called birth. There is nature and birth, and it is called name.” [8] “Speech I”: “There is heaven and destiny, and the earth is invisible. There is something with tolerance, and there is as thick as it is. The shape is as thick as it is. There is heaven and destiny, and there is something famous. There is something with tolerance, and there is family famous. The literature is famous before it is famous.” [9] As the “name” of things, it is considered to be connected with “heaven”, “nature” and “fate”. In the eyes of the Confucians of the Qin Dynasty, there is a non-consistent relationship between “name” and thingsEntertaining emotional relationships, that is, “name” is considered to be directly related to the nature of the person or thing it instigates.
Since “name” is considered the “quality” of the person or thing that is instigated, its source problems become particularly important. Of course, the source of the “name” mentioned here is not the problem of the language source that is concerned about in modern subjects such as language, society and humanity, but a series of problems such as “who names are named by” and “what to name them by what to name them” and “what to name them by” are the most basic issues of “names”. In theory, if “name” instigates the quality of a person or “thing” and is the standardization of the thing into something, then the name and control of “name” obviously means gaining control of the person instigated by “thing”or the power of a possession. “Who to name” and “how to name it” become political issues with real meanings such as contact and social political power and justification. The differences in these problems often mean that the order of differences behind them is influencing.
In this question, the Taoist political philosophy that started from Lao Tzu settled in the two parts of Tao and things, and emphasized the Tao and Tao, should follow the invisible and nameless Tao, and use the indescribable, immobile and plain methods to go to a world of things that have been different from the rules of harmony. Tao is “born but not possessed, do not rely on things, and do not live in profits” [10], allowing things to transform and be natural. They believe that the name of things often comes from the self-conception and self-predicate of things themselves, and is the self-presentation of things themselves, rather than from the name or enhancement of others. “Everything is fine, things are self-give. When they die, things are self-give. When they are born in a desperate situation, things are self-give. When they are determined, things are self-give. “[11] “Therefore, the sage is governed by the sage, and they are calm and they are called self-give.”[12] “The sound is called by oneself, and they are self-give, and they are self-give, and they are not self-give.”[13] In these Taoist schools of thought, “name” is considered to come from things themselves, rather than from the creation of “Tao” or “Saint King”.
Difficult to the Taoist view that objects are named by themselves, Confucianism seems to be inclined to name objects and to establish orders as the power of the sage king. For example, in the historical notes of “Shangshu”, the main function of Yu, Shun and Yu as sage kings is to name the heavenly time and the human elegance and to determine the order: Yu “Sheng like the sky, the sun, moon and stars, respectfully teach the common time”[14], which determines the order of heavenly time; Shun “behaved with filial piety, behaves with mercy, and does not treason”[15], which became a model of human elegance; Yu’s becoming a sage king lies in his “peaceful waterBaozhuang Station Chief Land, mainly known as mountains and rivers”[16], that is, name the mountains and rivers, and determine the boundaries of Jiuzhou. Similar to this is the pre-Qin Confucian record of Emperor Huang. “Travel Notes: The Law of Sacrifice” says that Emperor Huang was commemorated by later generations for being ab