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Construction of Confucian career aesthetics of “Zeng Xi’s ambition”
Author: Luo Zhonghai (Jilin Major Literature College, Jilin Art Institute)
Source: “Wen Art Competition”, 2019 Issue 05
Time: Confucius was in the 2570s, Jihai Puyue 26th Bingshen
� In the chapter “Zi Lu, Zeng Xi, Ran You and Gong Xihua” in “Zi Lu, Zeng Xi, Ran You and Gong Xihua” (hereinafter referred to as “Shi Shu”), Confucius asked the aspirations of four people, and the four of them expressed their gratitude. Only Zeng Xi was praised by Confucius. Zeng Xi’s answer to Confucius’ questions was regarded as the classic passages and even the eye-catching poems of “Shi Shu”. The social fantasy and aesthetic paradigm expressed by Zeng Xi’s aspirations have even become the highest state of Confucianism. The sentence “I and the Sense” is highly accurate for Zeng Xi’s thoughts, and the combination of all the spirits of “Shi Shu” has become one of the focus of Confucius’ thoughts. For a long time, why Confucius “and points” is a problem that scholars are striving for. The masters have expressed their own views on this problem and talked through time and space. Therefore, Zeng Xi’s ambition has reflected on how Confucius’ fantasy became very important, and the bottom line is even more different. Recently, with the profound and diversified remarks of “Theory”, the discussion on Confucian career thinking has been developed, and many scholars have analyzed this problem from a different perspective.
1. Political Archaeology
The “Zeng Xi’s Ambition” in the academic history view has been widely interpreted in the sea of ”Zeng Xi’s Ambition” in “The Settler” since the two Han Dynasties, whether from the perspective of thinking about history, political history or from the perspective of Han Dynasty history, the interpretation of the “Zeng Xi’s Ambition” in “The Settler” is as vast as a sea of smoke. href=”https://twsugarhug.org/”>博官网 has lasted for more than 2,000 years. Among them, Chen’s academic thoughts, social visions and aesthetic fantasies are deeply embedded in the depths of the historical areas of the spotted people. Later generations often think about it, but they don’t want to regain the old scroll and find new spirits in conversations with future generations. The analysis of Confucius’ career beauty with “Zeng Xi’s aspirations” is also the same. Therefore, it is not hindered to choose the main points of scholars from ancient and modern times regarding related issues such as “Zeng Xi’s aspirations” based on the logic of history.
The “Odestiny” in the early Han Dynasty is divided into ancient and modern texts. The ancient Chinese essays have been disseminated, but in some texts, ancient essays can also be seen. In the current text, the one who talks about the “Zeng Xi’s ambition” in “The Seating” is the early one in Donghan Baoxian. He said: “Early spring, the sweetheart garden is in the middle of spring. The spring clothes are ready when the clothes are full. Five or six people I want to win the crown.There were six or seven children bathing above the Yishui River, and breeze under the dancing chime, singing about the ways of the ancient kings, and experiencing the door of the master. ”(1) Referring Zeng Xi’s expression to a travel activity, taking a bath in Yishui, and taking a slumber under the dance and dancing, and finally singing a song to return to the bookstore. Confucius’ determination of this travel method makes it “and points”. The ancient Chinese essays clearly show differences in the interpretation of “Sitting at the Sit”. Xu Guang’s collection of “saying and learning” in “Historical Records: The Prosecutor of the Life of Confucius” is “One of the ‘sak’” (2). Zheng Xuan said, “Salute, and eat.” Lu Reading’s ‘Choose’ left his seat and immediately rushed over. “The recording is still in progress; the competition is ‘learning’, and now it has been ancient times.” (3) It can be seen that ancient writers interpret “sing and chanting” as “singing and singing and drinking.” Wang Chong from the ancient literature school of Donghan even understood that he was “a young man who dances with music and music; bathing in Yi, he wads in Yi River, like a dragon coming out of the water. The wind is like dancing in the chime, the wind is like singing. It is like singing in the mouth, and the sacrifice is to be sacrificed.” (4) I believe that the musicians who participated in the memorial service walked through Yishui and sang and paid tribute to the dance platform. The reason is that “the spring is mid-spring, and the autumn is also jerky. I pray for the grain rain in spring, and the autumn is full of grain.” (5) Whether it is to drink wine or rain, Wang Chong and others regard Zeng Xi’s words as a memorial service. The reason why Confucius “and points” was because the memorial service that Zeng Xi said satisfies Confucius’ request for gifts. This interpretation of the ancient Chinese essay “The Seating” has always been continued until the Tang Dynasty. In his commentary on “The Song of the Song Dynasty” “The Emperor of Songs in the Midsummer used joy” “The Song of Songs is not only singing and dancing, but also having fun. Therefore, the Songs say ‘Dancing in the Songs, and reading’ is the same.” (6) This reflects Kong Guangda’s understanding of Zeng Xi inherited Wang Chong’s statement of “seeking rain and tribute to memorials”. Whether it is ancient Chinese or modern Chinese, the combination of “I and the point” and “Zeng Xi’s aspirations” is concentrated on memorial service. There is no need to have a difference in training on the branches, and this problem is invisibly closely integrated with politics.
The origin of the Song Dynasty on “I and the Points” has emerged from the influence of ancient Chinese essays, but the “Sitting” has also touched the reasons for the extensive knowledge of theories. Zhu Xi even said that Zeng Xi “was leisurely, and directly flows with all the things with the same level, and each has its own wonderfulness, and he can see it beyond words. If the rules of the three sons are at the end of the matter, his atmosphere will not be waited for, so the Master slacking off and deeply approves it.” (7) I believe that Zeng Xi’s leisurely state of transcendence to the world was deeply appreciated by Confucius, so Confucius’ “and points” actually raised what Zeng Xi said to the level of Tao and reason, which is different from the specific factual structure of the first three. Zhu Xi’s thinking was not unreasonable. As early as the Northern Song Dynasty, Cheng Jun believed that “Confucius and point, the same aspirations as the sages are the atmosphere of Shun.” (8) Zeng Xi’s ambition has been raised to the path of a saint, and Mo Mu even believes that it is “deeply stained with taste” (9). Cheng Jun and Zhu Xi’s understanding of “I and I are also the same” is undoubtedly immersed in the elements of science and has a clear historical nature. The Ming Dynasty’s remarks on “Sitting” followed the traditions of Song Confucianism, but there were differences. Among them, Liu Zongzhou was the top priority and believed that: “Those who were once crazy were scattered, and their ambitions were far away. If you give up the sage, you will be leisurely and unique. If you walk in a simple position,The clouds are rich. The scenery is coming in late spring, and I say, “Why do I know that people do not know that? I have my time, my land, my tide, and my joy.” The ambition to be ruthless. Therefore, the Master sighed and said, ‘I am with the point’!” (10) It can be seen that Liu Zongzhou knew clearly that “I am with the point” and had the characteristics of Yangming Mind, but he also regarded it as a saint’s way, which was the same as the Song Dynasty’s representative scholars’ understanding of Zeng Xi. However, many scholars in the Qing Dynasty held a negative attitude towards the scholars of Song and Ming dynasties, and took the initiative to return to Wang Chong’s ancient Chinese sayings to “I am with the point”. Liu Baonan believed that Zeng Xi “took the teachings of Yuyi and the dance of the song and the song as a gift, and was exactly the same as ” The purpose of “tuning the harmony of yin and yang” is assembled. (11) He also believed that what Confucius had promised Zeng Xi was to pray for rain and pay tribute.
By briefly sorting out the “Zeng Xi’s ambition” in the academic history field, we can find that the important aspects of thinking in the inner world are divided into two aspects: one is the yearning for the peaceful society. Through the “Sitting” of the Siwei family of Song Ming raised Zeng Xi himself to the height of a saint, although he had the theory of science and The outlook of mind emphasizes the metaphysical natu
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