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The origin of “Country Confucianism” and the reconstruction of the country civilization
Author: Yan Binggang (produced by Shandong Confucian Advanced Research Institute)
Source: “Shenzhen Major Research (Humanities and Social Sciences Edition)” 2020 Issue 1
Abstract:Country Confucianism is a special form of Confucianism. In the pre-Qin period Confucius, Mencius and Xunzi, Confucianism did not have the distinction between official and common people, elites and masses, cities and villages, but it also embraced the ability to develop in a multi-dimensional manner. The rural Confucianism, as a theoretical figure, can be traced back to Mencius. Below two Han Dynasties, the Ministry of Education, Southern and Northern Dynasties, Sui, Tang, Song and Yuan Dynasties, and the elite Confucianism, which was highly valued by the State, occupied the dominant position of Confucianism, but the Confucianism, especially the Confucianism in the country, has been continuously developed and deepened through private schools, homeschools, and private book schools. During the Northern Song Dynasty, the rural Confucianism practice has transformed from theoretical diagrams to production career reality. The true Confucian movement began in the Ming Dynasty. The emergence of the Taizhou school marks the theoretical self-consciousness and practical self-consciousness of ordinary Confucianism, rural Confucianism, and rural education, and completes the systematic structure. The Taizhou School has become the real source of Confucianism in the countryside. The 20th century’s rural construction movement represented by Liang Shuming was a new development of the Taizhou school as a plan to solve China’s strong problems. The “Country Confucianism” that appeared in Shandong in the early 21st century was not only a practical experience of the creative transformation and innovative development of Confucianism, but also a demonstration. As a practical experiment, it is a practical experiment on whether Confucianism can cause arise and livelihood in contemporary society. As a demonstration, rural Confucianism can be done in Shandong and across the country; in rural areas, it can be done more in urban areas.
Keywords: Confucianism in the country; the three elders; Taizhou school; the country building movement; the country civilization
Confucianism in the country is the specific form of common Confucianism, major Confucianism, grassroots Confucianism, and career Confucianism. For thousands of years, Chinese society has been a society dominated by agricultural civilization. The country is the original country of Confucianism and the foundation for the continuous development and rebirth of Confucianism. The Confucian suitcase slipped over the blue tiles, leaving two traces of water. It is a summary of the preservation, worship of life, and life that is improved from the soil of local civilization: Science needs to be serious, but beauty… is not that important. According to law and thinking, Confucianism is the energy support, value standards, behavioral standards, and career methods of rural civilization. In the pre-Qin period, Confucianism was not divided into civil and official, national and elite, city and country, theory and reality. Since the Han Dynasty, on the one hand, Confucianism has become a career for literati. On the other hand, the design of the San Lao system has made Confucianism a method of village management. Confucianism began to distinguish between the common people and the official, the public and the elite, the country and the city, knowledge and actions. By the Ming Dynasty, the Taizhou school emerged in the sea, marking the true structure of common Confucianism, major Confucianism, grassroots Confucianism, and rural Confucianism. In the 20th century, Liang Shuming’s rural construction experience is a modern version of the Taizhou school. 2In the early days of the 1st century, the Confucianism of the country, formed in various parts of Shandong, was one of the common Confucianism, the majority of Confucianism, and the grassroots Confucianism, which was a major influence in promoting the country civilization and the rural civilization.
1. The formation of Confucianism, common Confucianism and rural Confucianism
Confucianism originated from the long-standing historical civilization tradition of the Chinese and Xia tribes. Confucius “believe and loves the ancients, and tells them without writing.” Rather than saying that Confucianism was his creation, it is better to say that it is his inheritance of the civilization traditions of Wu, Shun, Yu, Tang, Wen, Wu and Zhou Gong. Confucianism is human learning, a learning question for all people, a theoretical explanation and behavioral practice for the reason why people are humans and how they become 平台. In Confucius, Confucianism has no distinction between the common people and the official, the masses and the elites, the cities and the villages. He was just “teaching without class” (“Speech·Speech”), whether it was a noble clan, a commoner, a man or a savage, “I have not been able to understand the above by myself” (“Speech·Shuer”). Among Confucius’ students, there are noble clans like Meng Yizi, “sages” like Zi Zhang, Ran Yong, etc.; there are both sacred people like Jing, sacred people like Zi Zheng, and “savages” like Zi Lu. Confucius traveled around the country and studied everywhere, and did not have a fixed lecture venue. He could be in the capital or in the countryside; he could be on the way or in the residence, but he could just point him everywhere and wake up at any time. “Confucius wanders in the forest of curtains, and stops sitting on the apricot. The door is full of reading books, and Confucius sings and playing the piano” (“Zhangzi·Hanfu”). “The forest of curtains” and “above the apricot” are wilderness, not tomorrow’s lecture hall. In the Great Eve of the Six Miles, when you look up and lean down, there is no learning, and where can you not achieve enlightenment and seeing the Tao? Who can’t educate? Where can people not be educated? Where is the difference between a village and a capital, the wealth and the lower, or the thoughts of this country and that country? This is Confucius’ method of teaching and teaching.
Mencius taught that “there are no ones who come, and no ones who come will refuse.” In the same way, there is no difference between the public, the elite, and the countryside. Mencius·安年小年小年” records: “Mencius’s Teng was in the upper palace. Some people asked him for it, but he could not get it. Someone asked him, “安年年年 What is the treasure of the person who comes from it?” said: “年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年� href=”https://twsugargirl.org/”>Baoqing.com The reason why the emperor came to the world is to be ruthless? ”It is said: ‘It is probably not. ”I am the one who has established a subject, and the one who has come is not far away. The reason why the heart is coming, and the one who has received it has been ruthless.”” “The one who has not pursued the past, and the one who has come here does not refuse” is a specific subject of “there is no teaching”. This shows that the door of Mencius’s lectures is open to the whole society. “The house in the upper palace” is the upper palace in the capital, rather than Confucius’ “Apricot in the forest of curtains””. Integrity, compared with Confucius, Mencius’s lectures focused more on teaching in the capital. The objects of teaching were more expensive and powerful, and he tried to “get the king to do the way” to realize his own fantasy of governing the whole country.
The last scholar Xunzi of the pre-Qin period was the last scholar, “who was the king of Qixiang, and Xunqing was the teacher. Qi was still a shortage of the great scholars, but Xunqing was the only one who offered sacrifices to drink wine. (Historical Records: Mencius and Xunqing’s List of Episodes). Xunzi had a longer life in Qi Country, and later left Qi Country to Chu Country. “Chunshen Jun thought it was the Lanling Order. Chunshenjun passed away and Xunqing died, and his family was buried in the Lanling Mausoleum” (“Historical Records·Mencius and Xunqing”). The Jixia Palace in Qiguo was the earliest high-level school in China, which can be compared with the Athenian Garden founded by Plato. Xunqing served as the leader of this high-level school for three times for the sake of wine. Xunzi taught that learning is important in the capital, which is similar to the major school in the official office tomorrow. Xunzi left Chu and was suitable for his family. Lanling is a city in Chu, and it is not complete in the country. But Xunzi advocated “Confucianism” In this dynasty, I am beautiful in politics, and I am beautiful in the position of customs” (“Xunzi·Ru Xiao”). In the 16th state of Qin, the position of Lanling began to fall, but the civilized affairs that Xunzi had founded in Lanling in his late years were not inferior. Xunzi’s later studies continued to teach in Lanling and other places, inheriting the Confucianism. In the Lanling area of Han Dynasty, it formed a group of teachers such as Houxuan, Xun Kanzhi, Kuang Heng, Wang
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