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The dispersion of Kongmen’s postgraduate studies and the evolution of Confucianism in Chu
Author: Hu Lin (Assistant Researcher of the Central Discipline and Protection of Cultural Studies in Qinghai University)
Source: “Henan Journal” (Social Science Edition) 2024 Issue 5
Abstract: After Confucius passed away, the dispersion of seventy sons and their postgraduate studies has a key effect on promoting the Southern Transcendence of Confucianism. At the Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-Seventy-S The reason why the Confucianism of Chu was able to flourish was not only due to the radiant influence of the Confucian civilization circles of Lu and Wei and its traditional light-grabbing of “being a king’s teacher”, but also the transformation of the style of Chu scholars and academic style caused by the transformation of the law. Wu Qi’s entry into Chu played a key turning effect in the history of the development of Confucianism in Chu.
Keywords: Confucianism in Chu; Seventy Sons; Seventy Sons Later Learning; Wu Qi
Under the framework of the pre-Qin Confucian history with Confucius, Mencius and Xun as the main lines, it is difficult for the Confucianism in Chu to advance its research and discussion. Since the 1990s, with the emergence of a large number of lost Confucian books in Guodian and Shangbo, the main nature of Seventy Sons and their later studies has become increasingly prominent, and the position of Confucianism in Chu has attracted more and more attention. Interested students have gradually realized that the dispersion of Confucius’ postgraduate studies was mainly related to the promotion of Confucianism’s preservation, spreading and development in Chu. However, the discussion on the details of the seventy sons and their later studies in Chu, the family was very unfriendly. [1] Who has traveled to Chu when he was seventy sons and later studies? What kind of development logic has the Confucianism of Chu presented? Where is the prosperity of Confucianism in Chu? Based on the basis of identifying historical events, this article further contacts the changes in the style of Chu people and academic styles, and gives a practical answer to the above questions.
1. The initial excitement of the Seventy-sected sons traveling to Chu and Confucianism in Chu
Confucianism went to the south to spread Chu, and began to visit Confucius. Baobao.com Due to its travels to the Chu sphere and the old noble political system of Chu dynasty, its influence is relatively unlimited. Confucius also had a large number of Chu students, such as Ren Buqi, Gongliang Confucianism, Chen Kang, etc., but unfortunately, his life was not clear, and it was difficult to examine the contributions of Confucianism. Those who truly had a strong influence on the Confucianism of Chu started from the seventy-son disciples who lived in Chu after Confucius rebelled. About the Seventy Sons’ DeathIn “Historical Records: The Book of Confucians” has a brief record. Among them, those who visit Chu have two sentences: “Zi Zhang lives in Chen, and Tan Taizi lives in Chu”[2]. In addition, there were also records of Zeng Zi, Zilu and others “serious in Chu” in the late literary works. There are differences in the true knowledge of the above historical materials, and the following will be examined one by one.
(I) “Zi Zhang Ju Chen” exam
Because Chen Yu County was in the year after Confucius died (478 BC), the seventy sons who traveled to Chen were expected to be evaluated. Regarding Zi Zhang’s library, there are two sayings in history: One is Chen Ren, who is seen in “Shi Ji·Zhong Ni’s Life”: “Shen Ji, Chen Ren, whose courtesy name is Zi Zhang.” [3] “The ear-brow continuous voice: “I am still at the rescue station” “You come to take over Confucius’ family · Seventy-two gates life” is the same. “One is Lu Ren, who is seen in “The Year of the Lu Family·Honor Master”: “Zi Zhang is Lu’s despise family.” ”[4] Cui Shu once wrote in “Zuo Ji” in the 22nd year of King Zhuang, Sun was fled to Lu due to Chen Guo’s affair, and pointed out that Zi Zhang should be a descendant of Chen Linglang’s army and lived in Lu for generations. [5] Therefore, it is said that it not only revealed that Zi Zhang’s ancestor was Chen people, but also explained the reason why Ming Zi Zhang was born in the “Lu Zhi’s despicable family”, href=”https://twpinkhoney.net/”>Baoqing is believed by future generations. [6]
Despite this, the ministers still hold the “Chen Ren” as “The New Preface: The Miscellaneous Affairs”. Li Qi believed that the “Chen Ren” was “The New Preface” and that since Zi Zhang “is not a thousand miles away” [7] met Duke Lu Ai, he explained that he was not a Luren, but a Chen Ren. [8] Hua Yunliang’s foundation, It is also quoted as a proof that Zhang Zizhang’s tomb is located in the south of today’s Xinxian County, Anhui Province, where the border with Chen, so Zizhang should be the Chen people. [9]
The above certificates lack the statement that Zizhang came from the “Lu Zhi’s despicable family”. First, according to the “Big Qing Yizhang”, it is said that the evidence was too late and it was difficult to avoid the suspicion of future generations’ high-spiritedness. It is natural to be denied. Secondly, even if the notes of the “New Preface” can be entrusted, it can only prove that Zizhang “was in other countries at this time,” Learned from Lu’er”[10] and lacked the birth of Lu’er in Lu’er by denying his son.
In the examination of later generations, they often confuse their biological places with activities. In fact, “Ru Ren” and “Chen Ren” “It is not inconsistent. According to literary records, Zi Zhang was born in Lu and had the greatest ability. However, “The History of the Confucians: The Confucians” published “Zi Zhang Jue Chen”, which shows that after Confucius died, Zi Zhang left Lu and lived in Chen. “The Confucians” published Zi Zhang “Chen Ren”, which is able to It was influenced by Zi Zhang’s original family in Chen, and it was also because Zi Zhang had a period of experience in Chen’s life. In “New Preface”, Zi Zhang came to see Duke Ai of Lu Ai, “not far away” and entered the story of “Duke Ye loves dragons” in Chu. If this statement is entitled, it is justified that “Zi Zhang lives in Chen” and is not in Lu, and he is very clear about the political affairs of Chu.
It is worth noting that after Zi Zhang lived in Chen, he was able to return to Lu in his late years and died in Lu. [11] “Travels·Tan Gong Before the end of the son Zhang Fu, his son Shen Xiang was on the side; after his past life, Gongming, the son of the door, was in charge of the ceremony, and Zengzi came to bow to him. We know that Zengzi lived in Lu in the end. Tan Gong reported his message to his son Xia Qizi and went to Xihe to pay condolences. After this prediction, Zeng Zi went to Chen to cry, or even chant him in Lu, all of them could do it. However, in “Travels and Sacrifices”, Xu Zi, Zhang Mensheng, once served Zengzi, and Shen Xiang, the son of Xu Zi, was once a minister of Lu Mu. In comparison, Zi Zhang died in Lu and his ability to be more powerful.
On the verge, Zi Zhang was born in Lu, and his ancestor was Chen Linglang Shangsun. After Confucius died, Zi Zhang moved to Chendi, Chu, and taught his disciples to study. He may return to Lu in his late years. Zi Zhang had voices in both Chen and Lu, and it was not reasonable to say that “Zi Zhang was in Chen”.
(II) “Dan Taizi Yu lives in Chu” to identify doubts
Dan Tai Ming, whose courtesy name is Ziyu, was from Wucheng, Lu Guo. In “Theory: Yongye”, he was traveled by the son of Wucheng and served Confucius as a teacher. Ziyou was appointed as the priest of Wucheng, after Confucius returned to Lu. “Historical Records: The Legend of Confucius’s Life” Xu Ziyou “I was forty-five years old” and calmly praised the Ming Dynasty “I was forty-nine years old”. [12] “Confucius’s Family Languages: Interpretation of the Seventy-Two Gates” Xu Ziyou “I was thirty-five years old” and calmly said that “I was 49 years old” TC: