The Study On The Direction Of The Annotation Of Confucian Analects In The Ming Dynasty

Although the mainstream thought of Ming Dynasty was Song Ming Neo-Confucianism,the traditional Confucian values had a new development..It brought a series of development to the Confucian traditional values.Such as the popularization of learning,the integration of the three religions,the secularization of Confucianism and Buddhism,the popularization of Confucianism,and the secularization of education,and other mainstream ideas and challenges.This often manifested itself in the Annotated text of the Analects of the Ming Dynasty,so that scholars of the Ming Dynasty showed different directions when they interpreted the Analects.On the study of the direction of the theory.of Confucian Analects of the Ming Dynasty,this paper’s point of penetration is "benevolence","courtesy","filial piety" and "gentleman and villain".This is not to say that things such as "yi","zhi","xin",etc.cannot be used to explain the direction of the interpretation of the Confucian Analects of the Ming Dynasty,but the expressions of"benevolence," "courtesy," "filial piety," and "gentleman" are even more prominent,also more concentrated and rich.Based on this,this paper adopts a comparative research method,and selects five representative scholars to study the Annotation of the Confucian Analects Cai Qing’s The Analects of Mongolian Cited and Jiao Hong’s The Jiao’s Analects,Hao Jing’s Analects of the Analects of Confucius,Liu Zongzhou’s The Analects of Confucius and OuYizhixu’s Confucian Enlightenment.It is intended to collect the interpretations of "benevolence","courtesy","filial piety" and "gentleman and villain" from the perspective of the book,and elaborate on the sections of "benevolence,""courtesy," "filial piety," and "gentleman and villain."This paper is divided into five chapters.The first chapter elaborates on Cai Qing’s The Analects of Mongolian Cited.In his works,he quoted a large number of notes of Zhu Zi and explained the Zhu Zi’s notes in detail.He interprets"benevolence" as "the morality of the heart and the truth of love";he believes that "rituality" is the"rationalism" and is the script of the heavenly principle and the ritual of personnel.He believes that filial piety should be implemented in practice and it must be out of courtesy.Concerned about the heart;for gentlemen,he also inherited Zhu Xi’s point of view.Cai Qing’s entire formulation of the interpretations of "benevolence" "courtesy," "filial piety," and "gentleman’s villain" shows a clear sense of Song learning.The second chapter’s research object is Jiao Hong’s The Jiao’s Analects,Jiao Hong is one of the representative figures of the Yangming School of Mind and the Taizhou School,and it also has the idea of "three churches".Therefore,when it interprets "benevolence," "courtesy," "filial piety,""gentleman and villain" in the The Jiao’s Analects,he came with a clear Yangming psychology,populism,and three churches.In the specific interpretation of "benevolence",he said that"benevolence" is the heart,and "benevolence" pays attention to the integration of all things.When it comes to the "ritual",he raises "ritual" to the philosophical level,and metaphysically interprets"ritual" as "Li".It inherited the Book of Rites about the foundation of ceremony is the "faithful".He thought that "filial piety" is to be wholeheartedly opposed to ignorance of filial piety;and the biggest difference between the gentleman and the villain is in the heart.This is a gentleman when his heart completely.The difference between a gentleman and a villain in specific details is also manifested by different personalities.The third chapter is a study of Hao Jing’s Analects of the Analects of Confucius.This book is the foundation for the transformation of the study on Song and Ming dynasty to Sinology.In the use of materials,the "Five Classics" were quoted extensively,showing outstanding sinological characteristics.In terms of academic viewpoint,adopting the viewpoint of Neo-Confucianism of Song and Ming Dynasties has a distinctly scientific color.When interpreting "benevolence",he integrated the "heart" with "everything in heaven and earth".And from a philosophical point of view,he unified the theory of vital energy with the mind,leading to "the benevolence of life and life".He made a further explanation on "integration of heaven and earth with all things".Regarding to "ritual",he believes that "ritual" is a "conscience",emphasizing that "ceremony" is expensive and "neutral." In the interpretation of "filial piety," he expressed his thoughts on the practical application of the world,that is,not only "heart",but more emphasis on practical actions,and he also combined "filial piety"with the mistress,advocatingReign over filial piety.For the gentleman and villain,he believed that the biggest difference between the two is that the spiritual lifeline is different,and the gentleman and the villain are not destined to be born with nature,and can be achieved through cultivation,so as to achieve unity with Confucian self-cultivation.The fourth chapter describes Liu Zongzhou’s The Analects of Confucius.This book is not only a masterpiece of the integration of the study of Xin by Yangming and Cheng Zhu Neo-Confucianism,but also attempts to correct Yang Ming’s psychology.Liu Zongzhou’s academic thought integrated the theories of Cheng Zhulu and Zhang Zai.Therefore,when interpreting the "benevolence" in the Analects of Confucius,he innovatively explained the four aspects of "heart","sex","rationality" and"qi".To speak of "benevolence" as sexuality,the fusion of "heart" with "everything in heaven and earth" is more subtle and harmonious.For "ritual",he thought that the fundamental of "ritual" is the"institutional bodylessness".For "filial piety",he thought that "filial piety" is the fate of nature,the goodness of good conscience,and the unity of heart and practice.For the "gentleman and villian," he combined vitality,pointing out that a gentleman is loyal to the Qi of Yang and Ming;and a villain is loyal to the Qi of Cloudy in the turbid spirit.He combined his mind with Confucianism used"rationality" and "meaning." To illustrate the differences between Gentlemen and villain’s "weekly comparison" and "harmony," they show their unique psychological and worry features,which are completely different from the other four.The fifth chapter deals with the "Confucian Enlightenment" of Ouyizhixu,which was created on the basis of his "One Mindfulness" thought.He quoted a large number of Buddhist home language and concepts and combined the concepts of Confucianism and Buddhism in the interpretation of the Analects,which made Confucianism and Buddhism more secular.When interpreting "Benevolence,"he invoked the "sexuality" theory of Buddhism,combined with Yangming’s Mind-ology,explained"benevolence" as the conscious body,and emphasized that "benevolence" is the work of mind.For"Courtesy",he integratedthe Buddhism and the Confucianism,regarded,"rituality" as physical meaning,combined Yangming’s theory of "getting things to know" to explain the source of "ritual".As for the interpretation of "filial piety",with significant secularization of Confucianism and Buddhism,he took the filial piety as the starting point,from the point of view of the nature of mind,and tried his best to expound the concept of filial piety and filial piety in Buddhism.He advocated not to abolish the loyalty and filial piety of the world,but to realize the loyalty and filial piety of the world,trying to eliminate the fundamental difference between the filial piety of Buddhism and the filial piety of Confucianism;For the "gentleman",he still invoked the Buddhist home language to interpret,such as bodhicitta,predestined marriage,legal affiliation,misslessness,loving kindness,sentimentality,and so on.Therefore,various interpretations of "benevolence," "courtesy," "filial piety," and "gentleman and villain" all reflected the characteristics of Confucianism and Buddhism.Through the study of the "benevolence","courtesy","filial piety" and "gentleman villain" in the five Annotated Lunyu of the Ming Dynasty,we.can see that their directions of interpretation are very different:Cai Qing followed Zhu Xi’s note;Jiao Yang followed Yangming’s note,and had populism and the idea of three church connections as well;Hao Jing was a deepening Yangming note,while paying attention to the practical application of the world;Liu Zongzhou was a unified mind and reason;and Zhi Xuyi is an explanation of the integration of Buddhism and Yangming Xinxue.