Both Inside And Outside:Chuanshan's View On Song Learning

At first,Song Learning refers to the interpretation of the classics from the perspective of meaning and principle.The academic paradigm,thinking mode and values of this form of study has been further extended to various academic thinking fields,such as the study of words and chapters,the governance of Taoism,the study of body and mind,in the Yuan,Ming and Qing Dynasties.Therefore,?Song Learning?not only refers to the academic study of the Song Dynasty,but also refers to a multi dynastic academic paradigm and form.Since the death of Chuanshan,scholars have been arguing about the relationship between Chuanshan and Song Learning for a long time.Many theories have their reasonable and desirable points.However,the existing theories are either limited by the framework of Confucian Orthodoxy in the Song Dynasty,or restricted by the classification barriers of modern disciplines.They tend to discuss about the inner sage while ignoring Chuanshan?s discussion about the outside orientation of those who weighing more on inner cultivation and his own correlations with those who emphasizing outside affairs.Therefore,they cannot objectively present the overall appearance and development of Song Learning,let alone fully clarifying the ideological origin and academic purport of Chuanshan.The scholars in song,yuan,Ming and Qing Dynasties were constrained by their times,and they were often paranoid about the study of internal saints and external kings,introversion and extroversion: before Z hu Zi,the school of governing Taoism and Ci and other schools with external kings as the main purpose took the internal part,while the School of mind and body with internal saints as the main purpose took the external part,and they were mutually exclusi ve;after Zhu Zi,there was also the method of work theory in the school of mind and body The theory of mind tends to be internal,while the theory of mind tends to be external.If we say that Zhu Zi is a connecting link between the inner sage school and the outer King School.Then,Chuanshan is between the inside and outside of the two.Chuanshan has a saying that "when Zhuzi was at the same time,although there was Zhejiang School,the wise were ashamed of it and focused on the goose lake".Zh uzi took "four books" as the main evidence,perfected the Taoist genealogy with the school of body and mind as the respect,and strongly rejected the School of governance and the school of Ci and Zhang,which contained strong feelings of the world.After Zhu Zi,the study of body and mind became more and more pure and developed in the direction of more internalization.Different from Zhu Zi,Chuanshan,on the basis of praising the construction of the theory of physical and mental nature,endows Confucianism with life and temperature again,opens up a new face for the six classics,explores the significance of the school of outside king as the main idea again,and gives it more sympathy and understanding.Specifically speaking,in terms of methods,Chuanshan has changed "what it is not,what it is not",in order to "know evil for the good,and beauty for the evil".On the basis of the integration of the way of the external king of Song school and the adjustment of the way of the internal saints of Song school,through the way of internal and external communication and cultivation,it is one of the advantages and advantages of the scholars of Song school,and even the border of harmony and beauty.Dispersion is the consistent principle of all kinds of things.We can "unify its division to meet its integration" to achieve its integrity.Paranoia is not an absolute orientation.Politicians and writers who take the external king as the theme also pursue the way of internal saints,while Taoist scholars who take the internal saint as the theme also yearn for the way of external king.The attitude of statesmen and writers towards power is often different from that of Taoists.The interpretation of the connotation of "Tao" by these two parties is still inconsistent with the idea of "Governing" the way.For example,when Jinggong was successful,he was just a strategist and attached power to the way.Su Dongpo sought fame in his early years and flattered the power by the way of literature.Zhu Zi,on the other hand,wante d to distinguish the core of the monarch and said that "the number of strategists and everything is based on the name of merit" Abhor deeply,but fight with Tao.Therefore,how to relieve the tension that the Confucians of Song Dynasty faced in their polit ical practice,which could not be reconciled between the orthodoxy and the rule of law,so as to achieve the situation of "knowing whether to go in or out of existence,without losing its rightness",is also a historical and contemporary issue that Chuansh an had to respond to.Secondly,on the aspect of direction,Chuanshan,on the basis of rectifying the complex theories of Ci and Zhang,governing Taoism and Buddhism and Laozi,"reactionary" Zhu Zi,learned from Confucius,and the theory of bre aking Hengqu was the right one.As far as Chuanshan is concerned,in Song school,the system of Ci and Zhang,governing the outside world and the outside world,but governing the less,while in the school of mind and body,which is just like the system of Buddhism and the old and the inner sage,there is a system of governing the less.Chuanshan first pointed to Xiangshan,Yaojiang,Wangji and Lizhi's studies.These people aided the admonishment and Shi's thought of Confucianism.They all regarded the heart as their religion,recognized the human heart as the heart of Tao,and glimpsed the opportunity and the origin of their thoughts.Secondly,after affirming Zhu Zi's "taking the form of objects as the starting point of education",Chuanshan pointed out tha t Zhu Zi was the same as Lu Wang in the direction of Gongfu theory,both of which were introverted renaturation patterns.After Zhu Zi,the study of governance and Ci and Zhang declined.Since then,the dispute between Zhu and Lu has lasted for hundreds of years,but there is no certainty about it.Chuanshan believes that its root lies in the annihilation of Hengqu theory.If Hengqu theory is well known,it can break the situation that Zhu and Lu compete and win each other abnormally.The study of Hengqu takes "Li" as the hall and "Yi" as the room.On this basis,Chuanshan judged Hengqu as "Zhengxue" rather than Zhu Lu's theory,which has its own balance of ontology and consideration of Gongfu theory.Hengqu's obvious mode of the theory of the formation of work contains not only the new feelings of managing the world in the theory of the word and chapter,but also the ultimate concern in the theory of Cheng Zhu Lu Wang,which is consistent with Confucius' internal and external harmony.Chuanshan criticizes and acculturates the theories of inner sage and outer king in Song school.Although it takes Hengqu as its main learning,it also keeps its due vigilance to the incompleteness of Hengqu theory.In the long-term political practice,he was considerate of the inheritance and consideration of the six classics and Confucianism in the Han and Tang Dynasties,and the method of Hengqu's Gongfu theory also had its own shortcomings,which was the strength of the school of mind and body with inner sage as the main purpo se.Chuanshan is considerate of the time background faced by all Confucian scholars of Song Learning.He tries to follow the way of Confucius,based on and not limited to the times,to seek the original meaning of the sage,and to make his sayi ngs have the meaningful beyond time like Confucius did.Whether Chuanshan could make it,adjust and integrate the internal and external ways of Song Learning,and learn the original meaning of Confucius is not known yet.What can be seen is that since the reappearance of Chuanshan Yishu in late Qing Dynasty,Chuanshan?s learning has played its due role within 100 years of social transformation and reconstruction.After three thousand years of great change,when we look back at Chuanshan's theory,we will find that there are still shortcomings,such as deliberately exposing the instability of ritualand law,and excessively criticizing heart-mind learning represented by Lu Jiuyuan and Wang Yangming.Commenting on ancestors from today's perspective,there may not be any absolute conclusion.But compassion and tolerance are always worth to be preserved in mind.