requestId:68753c28efc488.87122566.
Daoism and therapies: Hu Yuan’s physical application of “Years”
Author: Guan Yun (Associate Professor of the Department of Philosophy in Chongqing)
Source: “Chinese Civilization Forum” Issue 5, 2024
Abstract: In the Confucianism Rejuvenation Movement in the Northern Song Dynasty, Confucians came from “<a In the age, we discovered the domineering method of governing the whole country that Confucius enshrines, and gradually formed a new study of "age" with a "home style". Among them, Hu Yuan combined the entire Confucianism's use as the "clear use of the body", reminding that the "Year" as a "sage of a sage" has its more grand dimension of "body" and "use". Through his reflection on Confucian theory, he made "Taoism" and "governance" two important theoretical aspects of the Song Dynasty's "Age". Therefore, "Age" studies the dual tasks of demonstrating the principles of the way of heaven and life and laying the foundation for the most basic and standardized governance of the country. Taking Tao as the source of correctness of the body, and taking the body as the object of the Tao as the objective implementation, we continue to focus on the overall use of Confucianism and the grand scale of the inner sage and outer kings. In this way, the reconstruction of domineering politics has the most basic basis for justice and can be created in a timely manner in the process of absorbing new civilizations. Based on this "Anning scale" used in the clear system, Confucianism can continuously activate and increase its internal vitality, and lead the development and progress of history and civilization through historical interaction and political interaction.
Keywords: Hu Yuan � Therefore, they understand the past and present with their practical thinking through the world. Confucian rejuvenation “is organically combining the past and the present through the dual interaction between the art and the use of the art” [1]. Although Confucianism in the Song Dynasty had the theoretical purpose of “clear use of the body” and “inner sage and outside king”, before Xining changed the method, academic thinking was more expressed as the pursuit of “purpose of the body” [2]. At this stage, the third teacher of the Song Chulao, represented by Sun Yao, Hu Yuan and Shi Jie, had a precedent in his academic thinking. Huang Zhen of the Southern Song Dynasty traced the origin of the Song Dynasty’s representative learning and believed: “In the 80th year of the Song Dynasty, the teacher Hu of Anning, the teacher of Taishan, the teacher of Master Su Shi, and the teacher of Master Su Shi, were taught by his studies, and the disciples of Anning were the most prosperous, and Yiluo became excited. Therefore, although the principles of this dynasty reached Yi Luo is sophisticated, it actually starts with the three masters and teachers. Therefore, there is a saying of Yichuan, who dares not forget the three masters and teachers. Zhen read Yiluo’s books and copied the key points, and continued to be the same or different, and finally used the learning of regression and peace to promote the source and show the root and resurrection of life.The meaning is to make my son not follow or talk about it, but to keep it true. ”[3] Here, he regarded the third teacher of the Song Dynasty as the source of science and expressed the exemplary meaning brought to Song Dynasty by his practical energy. Among them, Hu Yuan (993-1059) was a major scholar, and he was regarded as the leading figure in Song Dynasty. Hu Yuan was the generation The Confucian scholars in the early Song Dynasty actually promoted the transformation of Confucian scholarship during their reign [4].
The important academic performance of Confucian scholarship in the early Song Dynasty was the excitement of academic research. Among them, in addition to the discussions of “The Book of Changes” and “The Zhou Dynasty”, “Year” is Baoqing.com Experience The discussion is also a major driving force for ideological evolution. Generally speaking, the mainstream of the two Song dynasties’ “Age” was studied, the Northern Song Dynasty focused on respecting the king, and the Southern Song Dynasty focused on expelling the barbarians[5]. In fact, the important goal of the Song Dynasty’s “Year” study is to promote governance and establish fantasy governance energy and structure for the reconstruction of contemporary political order. Zhu Zi once used the “Year” study as an example to express the theoretical achievements of Confucianism in the early Song Dynasty: “Recently speaking, “Year” is all shorter and larger than that. For example, Liu Chun of the Tang Dynasty, a disciple of the reign of Emperor Ming of this dynasty, although he was unable to be deeper than the saints, he believed that his deductions on governing the Tao were magnificent and terrifying, and he finally got the meaning of a saint. ”[6] It was precisely because of the Confucian scholars who used “Year” to explore the domineering method of the three generations of sage kings to govern the whole country, and rebuild the governance or governance in contemporary political traditions, which formed a new study of “Year” in the Song Dynasty with a “happiness” [7]. Today, the academic community has discussed more about the study of “Year” and is suddenly concerned about Hu Yuan’s thinking and construction of “Year”. In fact, , the “Year” classical thinking tradition created by Hu Yuan has had no less influence on Confucianism than that of Confucianism in the Song Dynasty. The thinking characteristics of Hu Yuan’s “Year” need to be treated in the comparative field with the Suzu. The discussion on “Year” of Hu Yuan is fair and rational, and the academic atmosphere he created influenced the development and evolution of Confucianism during this period. Zhu Zi Zeng Baocai.com said: “The scale of Anning is relatively small, but it is very practical. For example, although Sun Mingyu’s “Age” is too old, he still has a good atmosphere. ”[8] The so-called “standard scale” refers not only to the grand atmosphere contained in the Confucian Confucian thinking, but also actually in the deep influence of his “age” thinking and his profound influence on the Confucian Confucians. This article is based on the model used in the “age” thinking and his “pre-current” influence on the “age” learning in the Song Dynasty, but also reflects his position and contribution in the history of the Song Dynasty’s “age”. /p>
1. Basic Overview of Hu Yuan’s “Year” study
Hu Yuan’s “Year” works are based on the “General Journal·Article Brief”, “Lianming General Examination”, and “Literature Examination”, and importantly include “Year Meaning”, “Year Meaning”, “Year Meaning”, and “Year Meaning”, and all have been lost since the Ming Dynasty. Today, according to Huang Weihong, “Hu Yuan’s “Year Meaning”The list of an anonymous words of “Age” in the Song Dynasty, Huang Zhen’s “Huang’s Day Copy”, Zheng Yu’s “Age of the Year” in the Yuan Dynasty, and Wang Kehua’s “Age of the Year” compilation and commentary on the appendix of Hu Yu’s “Age of the Year” [9]. There are also a large number of “Age” written by Hu Yuan, Zhuo Erkang, Wang Qiao, Hu Guang, Zhang Tingyu and others. Huang Zongxi compiled the “School of the Song and Yuan Scriptures”, and there are seven articles about “Age of the Year”. According to the existing literature, although Hu Yuan’s ” The academic statement of Age is more fragmentary, unlike Sun Yu’s “Age”, but we can still combine Hu Yuan’s other statements and briefly summarize his ideological and theoretical characteristics of “Age”.
From the current academic statement of Hu Yuan’s “Age” written by the academic community, his specific development of “Age” is closer to Sun Yu’s “Age of the King of the Year”. Both of them are the same in important views and written expressions. The specific situation here is Huang Weihong’s detailed analysis in the article “The Anonymous Sayings of Hu Yuan’s “Year” and the Differences with Yu Suo” [11]. Through the examination of relevant documents, we can see the similarities they say. For example, in the thirteenth year of Duke Zhuang, “Cheng Hou, Song people, Chen people, Cai people, and Zhu people met in Beixing”, Cheng Duan studied “The Original Identity of the Year” Volume 7 of “Hu Family Sayings” and Zheng Yu’s “Year Suspicion” Volume 8 of “The Chief Teacher Hu An Ning said”[12] His important words are similar to the statements of “The Emperor of the Year of the King of the Year” Volume 3 “The Emperor of t TC:
