requestId:684c3e47b034f7.02341192.
Contact and explain the taste
Author: Cai Xiangyuan (Teached by Shandong Confucian Advanced Research Institute)
Source: “Zhouyi Research Institute” No. 4, 2020
Abstract: The “playful” reading method of Confucianism in Song Dynasty includes an in-depth interpretation of the thinking. Through the analysis of “一” and “taste”, Huanantong proposed a dictionary method that clearly defines and resolves taste, and used this to distinguish the characteristics of the interpretation method of Wei and Confucians. He further pointed out that the key to explaining the taste is to master the “value meaning” of the text, rather than the “objective theory” of the text. This interpretation misunderstood the logical relationship between words and meanings, and we do not see that Wei Han’s interpretation goes beyond the mastery of text objectivity. What is more important is that the “taste” explained is determined to be “value meaning”, which is different from the original intention of distinguishing the meaning of taste, and does not have the physical dimension of “taste” that highlights the taste. From the head to examine the reading methods of Confucian Song, we can find that the reality of describing taste is “body-body observation”, which includes a kind of scrutiny that allows the body to participate in the understanding of the text. This process of participation can be called induction. The symbol of sensory expression shown in the Xian Gua of “Yi Dao” includes the dimension of physical nature. The connotation of the explanation from the perspective of inductive perspective is also consistent with the Confucianism of Song Dynasty’s thinking of “body and mind are the same”.
Keywords: playful; interpret; taste; communicate;
Cheng Zhu often mentions “playful” when reading books, as it says: “Where you read “The Book of Songs” and “Meng” should be read and playful.” [1] “You should be entertained when reading books.” [2] “When you look at the text, your mind is still in a way, and the truth is still undecided. After all, you should be able to live again and then you can enjoy it. If you don’t live, you can’t enjoy it.” [3] The “playful” here includes a very in-depth textCare one month’s price to discuss thinking. What exactly is the “taste” of the text? How to obtain the “taste” of the text? Literally speaking, “taste” first refers to “meaning”, which is the profound meaning of the thought that the author intends to express, which is the “sage’s meaning” in “Shi” and “Meng”. “When reading books, people who read the meaning of saints, and those who are dedicated to the saints, and the reason why saints are responsible for saints, and why I have not arrived or obtained the reason why I have not obtained it, seek it every sentence, and appreciate it, think about it in the middle of the night, calm down its mind, change its atmosphere, and doubt it, and the meaning of the saint can be seen.” (“Collected Notes on the Four Chapters”, page 45) “The meaning of the saint” hides behind the literary meaning and also forms the basis for the “meaning” of Confucian classics. “When you look at words, you must first read the meaning, and then you can seek the meaning. There is no one who can see the meaning without writing.” (“Collected Notes on the Four Chapters”, page 45) “I read “The Book of Contemporary” since the seventeenth and eighteenth century, and I have already read the meaning. The longer I read it, I think it is meaningful.Deep. ” (“Collected Notes on the Four Chapters and Sentences”, page 44)
This section divides the two differences between “interpretation” and “interpretation of taste”, and determines “meaning” as “value meaning”. “‘Of course’ refers to the standardization of ‘the reason’ to people, which is what we are talking about now. Therefore, the purpose of ‘interpretation of ‘interpretation’ of the Confucian scholars of the Song Dynasty is ‘interpretation of ‘expression’. ”【4】 “Value meaning” is of course an aspect of “meaning”, but this interpretation does not have another meaning of “taste”, that is, the body’s “taste”. Value meaning is relative to “energy and life”, but “taste” is a body’s sexy and touching infection. What does “relieve taste” ultimately solve “value meaning” or body’s “taste”?
1. The division and problems of “relieve meaning” in Wannan
Wu Nantong proposed a clear and slight diffusion method of clear meaning and slight diffusion, and used slight diffusion as a visual perspective to describe the way of thinking of the Confucian Song. “Yi” refers to a logical structure with objectivity, broadness and public characteristics, and is widely useful. “Yi” refers to the subjective touch infection of the subject’s sense of text, that is, “those who disperse from the whole text and can directly motivate people.” Interpretation is to masterBaoxiangcai.com The meaning structure of text, and the explanation of taste is to guide the meaning of text through the “life, breath, quality and atmosphere” of the author of the text. Therefore, the purpose of explanation is to master the objective meaning of the text (original meaning or Derivative meaning), the purpose of deodorization is not an object of object, and “taste” is formed by readers. (“From Interpretation to Deodorization”)
This area is thoughtful and innovative, but in my opinion, Confucian did not understand the meaning of this area, and it has the following points for the interpretation of Wei and Song ConfuciansThe Baocai Club is not as meaningful or tasteless as suspicion, but can also be further developed.
Zhangsan determines Wei Han’s interpretation method as a solution, thereby highlighting the unique characteristics of the Confucian way of explaining the taste. The source of the thinking of the interpretation is Wang Bi’s annotation method of “get the image and forget the words” and “get the image and forget the image”. Huanan combines Wang Bi’s “Laozi’s Notes” to confess that the reality of this method of interpretation is the interpretation. His origin is: words and images. It is the “form” of the work, that is, the “nature” of things; “meaning” is metaphysical, and it is the “reason” of things. Wang Bi’s “outline sound” is the invisible and the “reason” of the original layer, and words and images belong to the invisible “nature”. In the view of Congwannan, this kind of thing comes from “invisible” The transformation to “invisible” is a wise “advocate” without life. This is an important basis for him to determine Wang Bi’s solution as a solution. In order to further confirm that Wang Bi’s solution is just a solution, Huanan also used Wang Bi’s character to prove that his solution does not require lifeand. He said that although Wang Bi and Guo Xiang were talented, their character was a human being, and the reason was that they did not require life. (“From Interpretation to Interpretation of Taste”)
However, the above positioning of Wang Bi’s interpretation of the above method can have the following problems in theory:
First, the important aspects of the interpretation of Wang Bi’s interpretation of the important aspects of language, image, and meaning are developed, and Wang Bi’s own interpretation is not considered. According to Wannan’s thinking, the interpretation is to master the objective meaning of the text. But Wang Bi’s explanation of “The Book of Changes” and “Laozi” reminds him not the objective meaning of the text. Like Guo Xiang’s explanation of “Zhang”, it is not a simple object-based structure to sort out and master the text, but a new connotation of the text is given through creative commentary on the basis of the relevant text. Because of this, they formed the Wei Xuanxue, who was different from Lao Zhuang.
Secondly, as far as Wang Bi discusses the relationship between words, images and meanings, it is also unfair to determine the interpretation that it conceives as the meaning of life-free participation and the meaning of the club. Wannan believes that there is a dichotomy between the invisible world (including words and images) and the invisible body in Wang Bi’s thinking structure, and the latter is introduced from the former through wisdom. To this end, he interpreted the “birth” in “words are born from images” and “elephants are born from mind” as a “based” relationship. (“From Interpretation to Interpretation of Taste”) This interpretation is literally unhealthy. The reason why he wanted to do this was because he interpreted Wang Bi’s “original” or “body” as the basis o
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