The Silk Book "Two And Three Sons Questions", "Dragon's Virtue", "Jing Bai" And "Seasonal" Thoughts Were Tumbled

This article carries out the study of the thought in the first article of Ersanzi wen of the Yi zhuan,and analyzes the more controversial ideas such as "the virtue of the dragon ","Jing bai",and "Shi ling".At the beginning of the Ersanzi wen,Confucius elucidated "the virtue of the dragon",which was questioned by scholars,who thought that there too many images of dragons expressed in them,which were not like the words of the Confucius.In fact,"the virtue of the dragon" is not Taoist language,but Confucius discourse,Confucius is completely possible to discuss the dragon.Confucius explained " the virtue of the dragon " of the Ersanzi wen,with distinct Confucius color,mainly reflected in two aspects: one is on the spirit of the dragon,the other is on the humanistic meaning of "the virtue of the dragon".From the point of view of the spirit of the dragon,it is mainly manifested in the two levels of the yin and yang,and change and immutability.From the point of view of its humanistic implication,Confucius first gave a general theory of "the virtue of the dragon",the submissive character of saying the dragon,Jing bai,and the virtue of consecration as one the three levels,corresponding to the jun zi,fu zi,and the virtue of a saint respectively.And then through the analysis the Qian and Kun to specific analysis of "the virtue of the dragon".From dragon of animal to dragon of divinity,from dragon of divinity to sage with virtue,there are transcendent meaning and caring for benevolence and righteousness in reality.This is the value of discussing " the virtue of the dragon" in the question of the Ersanzi wen.Rarely was the term jing bai seen in the literature from the pre-Qin period(before 221BCE).However,it appeared time and again in the chapter Ersanzi wen(The Several Disciples Asked)of the Mawangdui silk version of Zhouyi as a special term of political discourse.The connotation of the both characters whether Jing or bai,involve self-cultivation which was further elevated to the level of statecraft for monarchs and the ministers,the meaning of which is identical with the compound term jing bai.This connotation was uplifted by Confucius and it was used to refer to the cultivation of inner morality on the basis of the connection of humanity and natural law,to wit the gongfu to reach the realm of internal sageliness(neisheng??),which will naturally include and result in external sagely benevolent governance(waiwang??);i.e.,the sages carry out o policy of benevolence as statecraft.Tn brief,it is a kind of Confucius Gong fu(moral cultivation and practice)theory.The thought of Shi ling is embodied in Confucius' explanation of the hexagram of Jin andKun.The words "straighten out the five elements","be bound to the five elements","the wind and the rain" are its embodiment,and the core is to respect the days and the five elements,so that the wind and rain are well adjusted.Goods and things flourish,people harmony,future generations are eternal,this is a kind of monarch administration thinking mode.On the contrary,if contrary to the operation of the five elements,it will appear some phenomenon of the disasters.This has also been confirmed in the literature of the Analects of Confucius.There are records of " five elements " in the Analects of Confucius Literature,and the language of "spreading five elements at four reason" in Li yun,which is the embodiment of Confucius' thought of Shi ling.To sum up,the three thoughts of "the virtue of the dragon","Jing bai",and "Shi ling" in the silk book,are not,as some scholars think,words that transcend the times of Confucius.On the contrary,this is the concentrated embodiment of Confucius ' thought.It represents Confucius 'understanding of the book of changes and Confucianism cognition of the Tao of Heaven and the practical concern for humanity.