Wei Shi Liji Jishuo Studies

Wei Shi(卫湜)’s 160 volumes of Liji is attached with a volume of统说,which collects 149 scholars’interpretations of Liji Jishu I(礼记集说)from the Han Dynasty to the Southern Song Dynasty.The book takes the form of recording the original text without any judgment,and retains a large number of scholars’interpretations of Liji(礼记)in the Song Dynasty.四库explained the book:"it is an important material for studying Liji Jishuo to collect a wide range of views in detail,delete and retain the collected views carefully at the same time."The first chapter mainly introduces the publishing and edition of Liji Jishuo.The Wei family has learned Liji for generations.Wei Shi analyzed and sorted out the most appropriate materials to describe Liji into Liji Jishuo collection theory,which left valuable documents for later generations to study礼学.Liji Jishuo was published twice in 1231 and 1240 of the Southern Song Dynasty,and it survived for a long time in the early Qing Dynasty.In the 16th year of Kangxi,通志堂was revised,engraved and published again.Scholars in Qing Dynasty noticed the book again,and carried out in-depth research and supplement work.Based on the通志堂,both四库全书and四库全书荟要contain Wei Shi’s Liji Jishuo。Now there is still a Liji Jishuo of Jiaxi engravings of the Southern Song Dynasty,which is stored in the National Library.In addition,Huang Zongxi(黄宗羲)and Lv liuliang(吕留良),who are closely related to the ownership of Danshengtang(澹生堂)collection of Liji Jishuo in the Song Dynasty,also have a textual research in this paper.The second chapter mainly introduces the introduction of Liji Jishuo.Wei Shi(卫湜)took a prudent attitude towards the complicated and rich documents and materials explaining Liji before the Song Dynasty,and appropriately selected and rejected the materials,so as to objectively view the advantages and disadvantages of various views,which can be said to be a combination of all opinions.It can be described as eclectic,not one family,its cautious attitude and the principle of rich harvest is commendable.According to Zhu Yizun(朱彝尊)’s research,there are 144 specific problems in the introduction of books.According to the general catalogue of Siku Quanshu,"except for the materials annotated by Zheng Xuan(郑玄)and edited by Kong Yingda(孔颖达),other materials in the collection of rites are not the materials of the existence of the world."according to the academic circles,it is almost certain.According to the new statistics,there are actually 149 points of view in礼记cited by Wei Shi(卫湜),of which 44 are still visible today.Almost all of the books cited by the avant-garde in Song Dynasty are still available.There are 19 original books in the book of rites of Song Dynasty,and 105 of them are still missing.Therefore,the book of rites is of great value.Since then,Mo Youzhi(莫友芝)’s中庸集解and Chen Junmin(陈俊民)’s芸阁礼记解have all made use of Wei Shi’s collection theory,which shows the value of collection theory.The third and fourth chapters are the core of this paper.These two chapters enter into the text level of Liji Jishuo,and take Wei Shi’s book of rites as the starting point to summarize the basic style of the study of Liji in the Song Dynasty.From the macro point of view,this paper sums up the three differences between the study of rites by scholars of Han and Song Dynasty: first,the diversification of interpretation of classics by Confucianism in Song Dynasty;second,Confucianism in Song Dynasty pays attention to grasping the connotation of rites from the context of rites;third,Confucianism in Song Dynasty pays attention to "the meaning of Rites",and attaches importance to the metaphysical significance of the trivial end of rites.There are two differences in the summary of the characteristics of the study of rites between the scholars of song and Qing Dynasty.The first is that the attitude of the Confucians of Qing Dynasty towards the annotation of classics is almost superstitious,while the attitude of the Confucians of Song Dynasty towards the annotation of classics is relatively relaxed.If the notes are not correct,it is advisable to establish a new theory,or even frequently suspect that there is a mistake in the classics;the second is that the study of Confucianism in the Qing Dynasty has a wide range of advantages,and its path is quite different from that of Confucianism in the Song Dynasty,which attaches importance to situational experience.In today’s view,the characteristics of the Confucians in the Qing Dynasty lie in the narrow reading and the profound research.The Confucians in the Song Dynasty can be described as a group of optical cable books,but the notes are rough.If the books are cooked rough,there will be some omissions.In the paper,several "key evidences" of the rough reading and cooking of the Confucians in the Song Dynasty are also found,which highlights the basic characteristics of the study of ritual.On the micro differences between Confucianism in Song Dynasty,Confucianism in Han Dynasty and Confucianism in Qing Dynasty,we choose two perspectives.One is the change of Confucius’ image in the Han and Song dynasties.Although Confucianism in the Han Dynasty respected Confucius as a sage,Confucius retained some lively colors in addition to being a sage,which can be seen everywhere in the early Confucian classics.However,in the eyes of the Confucians in the Song Dynasty,the image of Confucius became more and more serious.The Confucians in the Song Dynasty could not jump out of the image of Confucius,who was already "dignified and upright".They would rather deny the classics than the sages,especially in the Ming and Qing dynasties.The second is the change of the times before and after the Tang and Song dynasties.Since the Song Dynasty,the end of the aristocratic society and the establishment of the autocratic monarchy have appeared in Chinese history.Because of the change of the social structure,some common practices in the Pre-Qin and Han dynasties can not be understood by scholars after the Song Dynasty,and they are not understood from the Song Dynasty to the Qing Dynasty.Some examples are given to illustrate the differences.The fifth chapter focuses on the influence of Liji Jishuo.From the perspective of classical annotation style,Liji Jishuo has two major characteristics in the history of classical annotation.One is to retain the theory of propriety of predecessors in the form of"集说",and strive to be faithful to the original book and not to change the meaning of the original book;the other is to classify and comment on the views of predecessors,which Sun Yirang(孙诒让)called"preparing for the theory of others without adding judgment",which is Wei Shi(卫湜)’s original style,Later generations gave a high evaluation to both of them.At the end of the paper,we choose Chen Hao(陈澔)’s陈氏礼记集说,Zheng Yuanqing(郑元庆)’s礼记集说and Hang Shijun(杭世骏)’s续礼记集说as examples to show that Wei is the position of the collection of rites in the history of annotation of rites.