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The great meaning of “Year” is the dual meaning of heaven and man
Author: Qi Yihu
Source: The author authorized by Confucian network to publish, original “Literature and History” No. 10, 2022
Among the ancient civilizations in the living world, China has long established a unified thinkingBenefiting network evaluation, which can be said to be a unique tree. Historian Yang Xiangkui once said: “One and one-singular thinking have been soaking the thoughts and emotions of our people for three thousand years. This is a centripetal force and a rejuvenation force.” Yang’s statement points out a large-scale meaning for combining China with such a large-scale society. The so-called “the whole country will be divided for a long time and will be divided for a long time” is the dynamic extension of a large-scale history. It can be said that China has managed to overcome the internal collapse crisis that has been surging in the past century and laid the foundation for the national scale and world position of the new China tomorrow. From this point of view, it has been one of the most deservingly valued views of Chinese civilization.
The origin of the great historical
Regarding the history of great ideological thinking, the three thousand years that Master Yang Xiangkui said should have been since the Western Zhou Dynasty, but in fact it can be traced back to the period of the Five Emperors. “Historical Records: The Book of the Five Emperors” contains: “When the Emperor was in decline, the Shen Yuan clan declined, and the Marquis invaded each other, and the Devastation and the Devastation occurred, but the Shen Yuan clan could not conquer”, “The Emperor cultivated virtue and boosted the army”, “Warred with Emperor Yan in the field of Banquan”, “War with Chiyou in the field of Zhuolu”, and restored the national order from the head. So “Xihou Xian came to pay his respects” and “Xian respected Huili as the emperor and replaced Shenyuan clan, which was Huang Emperor.” But I saw that Emperor Huang was the earliest major leader in history, and the alliance between the two Emperors Yan Huang became the originator of the humanities of Huaxia. After that, Emperor Shun, “light was placed in four forms, and his character was in high and low, and he defeated the righteous and virtues, and… to unite with all nations” (“Shang Shun·宋·宋”); Emperor Shun, “received from the ancestor of Wen, and used the seven political powers to rank God, see the six sects, see the mountains and rivers, and spread all gods… to see the four mountains and herds, and to the descendants” (“Shang Shun Dian”) were able to rely on the destiny of heaven and cultivate ten nations, so “the emperor and heaven are blessed with the destiny of heaven, and they are the king of the whole country” (“Shang Shun Dian”).
From this we can see that the unity is the determination of the order of civilization, and the marquis of all directions come from the center of the emperor, and the emperor also comes from the destiny of heaven. What is the political order of the body is led by Sweetheart Garden, and what people see from heaven is political philosophy, and the most important thing here is the view of destiny. In the Zhou Dynasty, “the world is hard to do the king’s land, and the earth is hard to do the king’s ministers” (“Pensheng·Xiaoya·Beishan”), the later generations “Sengtian Chengfu and the Emperor’s Saying” are all inheritances of this great conspiracy.
The classical expression of the genre
Although the genre originated from the genre, its theoretical expression was formed very late, and was first derived from “The Age of Ram”. The husband Baohua Webmaster wrote “Year”, which expresses a major meaning as soon as he opens the article, and here he can see his main position in the “Year”. “The great principle of “Year” is the common meaning of Liuhe, and the common meaning of ancient and modern times.” (“Han Shu·Dong Zhongshu”) The great principle can be regarded as the meaning of “Year” in the same way, but the textual expressions of its transmission are very brief:
[有] The first year, spring, the first month of the king.
What is the first year of [Translation]? The first year of the king. What is spring? The beginning of the age. Who is the king? It is called King Wen. Why talk about the king first and then the first month? The king is the first month. What do you mean by the first month of the king? It is a big one.
The text only has six characters and only forty-eight characters in the text. Through the full text of this 54 characters in total, the general meaning is: all the marquises of the country are the true meaning of the emperor. As a marquis of the kingdom, Lu Guo worshipped the regular month of the Zhou Dynasty, and the first person who gave the order to King Wen was King Wen, so the “first month of the king” was the regular month established by King Wen of Zhou. However, the article “Age” has hundreds of thousands of articles, and its subtle meanings are often not as simple as the general point of view. According to Pi Xirui, “What is said to be a big word is to be aware of the future generations; what is said to be a minor statement is to change the legislative system and even to be fair.” So what minor statements did Confucius hide in these six words in the opening chapter of “Year”? Donghan He Xiu’s “Gongyang Interpretation” uses the “Five Origins” to clarify the great meaning of this passage, which gives us an excellent reminder: “The government is not as big as the Zhengshi, so “Year” uses the atmosphere of the Yuan Dynasty to uphold the end of the sky; uses the end of the sky to uphold the king’s politics; uses the rule of the king to uphold the throne; uses the rule of the king to uphold the throne; uses the rule of the throne to uphold the throne, and uses the rule of the (country). If the marquis did not follow the king’s rule, he would not be able to ascend the throne, so he would first talk about the first month and then the ascendant. The king cannot be given the king, so he will not be allowed to be a king., and then it is the first month. The king does not inherit the heaven and command the order, and it is impossible, so he talks about spring first and then the king. If the sky is not deep and corrects its original state, it will not be able to achieve its transformation. Therefore, it is said first to be the Yuan, and then to be the spring. The five things are seen together on the same day, and they must form a body. They are the foundation of heaven and man, and they are connected to all things, and they are not unconscious.
The beginning is to start the true meaning. The so-called five beginnings refer to “The sixth unit has a beginning, the age has a beginning, human nature has a beginning, politics and education have a beginning, and a nation has a beginning.” The beginning of Liuhe is called Yuan, the beginning of one year is called spring, the beginning of human nature is called king, the beginning of politics is called the first month, and the beginning of a country is called ascendance. He Xiu combined his study into “Yuan is the beginning of the atmosphere, spring is the beginning of the four hours, kings are the beginning of the decree, the first month is the beginning of politics and religion, and the official ascending the throne is the beginning of a country.” The atmosphere here is the two atmospheres of Liuheyin, and the air is the sky and the earth is the clear air. The king’s decree and the heavenly mundane are the beginning of the transformation from the way of heaven to human nature. Political and educational affairs are for the whole country, and a country specifically refers to the marquis. The whole country is the whole, and the whole country is only the part. The five beginnings are not parallel and parallel relationships, but derivative relationships that are interlocking from top to bottom. The positive natural logic is: when there is Liuhe first, it will be human nature. In human nature, politics and religion are the most important. The emperor has established politics and religion, and only after the marquis can he enforce his political orders. The opposite relationship is: the marquis must worship politics and religion, and politics and religion must be issued by the king’s orders. The king must bear the price of heaven to control the orders, and heaven must be deeply corrected to complete the transformation. In other words, from top to bottom is the relationship between layer authorization, and from bottom to top is the relationship between layer service. The previous level produces the next level, and the next level serves from the previous level, with a well-ordered order, which is such a great deal.
As a king who is a member of the heavenly beings rather than a top power
In the Tang Dynasty, Xu Yu also classified the five stages: “Yuan is the beginning of Liuhe, spring is the beginning of the four stages. ‘The king ascended the throne in the first month of the king’ is the beginning of human affairs.” This is the classification of the fi