【陳赟】禮之來源、次序天性與文明歷史——以《禮運》禮之來源到年夜成的敘事甜心寶貝一包養網為中間

1. Why is the gift urgent? The meaning of order?

The opening of “Treeting” was based on the sameness and well-off nature, but the conclusion was based on the “Treeting urgent”. This makes it difficult for ordinary people to be surprised. In fact, Liu Xianqing once said that the content was very suspicious. Liu Xian thought that the problem was that “the descendants read the second chapter”, which naturally led to “thus saying that Confucius ordered two emperors to reward the three kings”, but this view “there are four things that cannot be understood”: “There is no communication in the world of Yu and not created by the three kings, so I have already discussed the “Talent of the King”. People say: ‘As for Yu, virtue declined.’ Mencius is no longer the same. One. In this article, the previous verses of the three generations of the dynasty, and later verses of the former kings inherited the heaven and ruled people and expressed their sincere words. , also included Xia and Shang. If the six righteous people lack Shao, they will be in confusion with the previous and next texts. 2. This article is aimed at gifts. If the gift is to stop a well-off society, the words should not be urgent and ask for advice. 3. Moreover, since you have paid gifts, there must be no one who is even the same. Why not talk about the truth but only reflect the image? If the two sentences of ‘choose’ are the way to achieve it, how can you stop a well-off society? 4. “[①] In Liu Xianyan’s opinion, it is exactlyOnly by analyzing the two chapters of “Talents” and “Greetings” will the above problems only occur. After all, “Talents are effective in treating the same thing, and “Talents are effective in treating the same thing, and if the gift is a single, then the big one will become a illusion. “Laoju” was not given gifts, and later generations misunderstood, and the effect was not distinguished. Zhu Zhou said, “How can you help Confucius””[②]. On this basis, he proposed: “The three chapters are divided into three chapters, and the meaning can be more understandable. The first chapter talks about the phenomenon of great commonality. The second chapter talks about the great commonality, and the rule of chaos and the common people are approaching the wind. Therefore, the three kings are in a state of unrest and storm. The third chapter, secondly, it cannot be as good as possible. Only a well-off society can achieve great prosperity. The pure ones can achieve good prosperity, so the day is urgent. Gifts have two meanings, three hundred and three thousand, and the broad ones are natural and natural. In the “Records”, there are many broad meanings, and this article is particularly grand. The above explanation of Liu Xian still has no deep understanding of the “action” and “hidden” of the Tao, and has also received the Zheng Xuanshi understanding of the emperor’s division into the great and well-off society, and then he will have the understanding of “the two emperors and the three kings” who have paid for the well-off society. However, for the “the two emperors and the three kings” who have paid for the three kings, it is difficult to accept after the order of the three generations has been fantasized and typical since the Northern Song Dynasty. This is how difficult it is. However, Liu Xian’s approach of dividing the two chapters of Xiaokang into three chapters is not as basic as solving the problems raised by him. The more essential problem is why “Travel” raised the urgent issue of order (urgent gift) after a well-off society, and then stepped up the historical and geographic exploration of the status of the gift from origin to major. This from origin to major is obviously in line with the structure of more than three generations from the same to the well-off society.

In the overall structure of “Tree”, after Confucius Chen said that he was in great harmony and well-off, Ziyou’s problem was “Is this a gift urgent?” This is Ziyou’s urgency to be surprised by order. This shows that the rise of the gift in the three generations from one side is a contemporary request and cannot be denied. It is not the creation of the conceptual concept of one or two emperors, but is rooted in the changes in the human hearts that are related to the changes in the world. Confucius’ answer to Ziyou was:

For the blessing, the former kings inherited the way of heaven and ruled the feelings of others. Therefore, those who lose it die, and those who get it live. “The Book of Songs” says: “The rat has a body, but the man has no gift; if the man has no gift, the man has no gift, but the man has no gift, but the man has no gift, but the man has no gift?” Therefore, the gift must be based on the heaven, on the earth, and on the ghosts and gods, and on the sacrifice, shooting, crown and court recruitment. Therefore, the sages show it with gifts, so the whole country can be corrected. (“Travels·Travels”)

This answer includes the following key points:

First, “to inherit the way of heaven, to govern people’s feelings.” The creation of the gift is the manifestation of the inheritance of the way of heaven, and at the same time, it also manages the situation based on the way of heaven. The way of heaven is the basis of order, and the situation is the object of being managed. Chuanshan pointed out in depth: “The emotions of heaven are a big point of view. The way of the great way is the way of heaven, and the governance of emotions is the same as the difference between the strange and the danger. This is what it thinks is the way of the gift and the whole country.” [④] The heavens and man are constantly passing on the sound: “I am still at the rescue station.” “You come to the order and thinking very well is a problem of the way of heaven and the situation.”Those who die, those who get it live”, which calls the “well-off” “if there is no one who does not come from this, the one who takes the opportunity to go, everyone will think it is a disaster.”

Second, order (gift) is the definite characteristic of human beings. People are understood as a kind of gift for more than three generations. “People: Bianfeng: Xiangshi” conveys this understanding of human beings. In the context of more than three generations, the definite characteristic of the stylist has become the definite characteristic of human beings, even if there is no The self-consciousness of the individual, but the scene itself is related to the preservation of the collective theory. Through the differences formed by the ritual, it penetrates into the depth of people’s consciousness and connects with the unconscious level. Since the third generation, although China’s thinking has developed a new way to define people with benevolence, gifts cannot be eliminated from the definition of people’s definitions. Chuanshan said: “The system of benevolence is to benevolence, and gifts are to benevolence; benevolence is to benevolence and gifts are to benevolence. If the body uses the wrong way and the benevolence and morality hide each oth TC: