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How did Confucianism and Taoism combine in metaphysics in Wei and Jin Dynasties? Where can I find similar articles on the Internet?
In the process of interpreting Confucian classics, it has always been an unavoidable problem in the history of Confucian interpretation that how to interpret the meaning of universal character from Confucian classic sentences intertwined with specific events and images, so that Confucian ideals can play a role under any circumstances. Metaphysics in Wei and Jin Dynasties not only explained Taoism, but also explained Confucianism. Its appearance first provided a different way of thinking for Confucianism to solve this problem. Its rise is not so much an innovative development of Taoist thought as a milestone in the interpretation of history by Confucian classics. This paper attempts to explain an important issue in the interpretation of Confucian classics by analyzing Mr. Tang Yongtong's understanding of metaphysics in Wei and Jin Dynasties: the relationship between the purpose and method of Confucian classics interpretation. And discuss the relationship between them and the correlation of communication between different classics. Finally, through the author's criticism of Mr. Tang Yongtong, the possible contradiction between the purpose of specific classical interpretation and the method of specific classical interpretation is further discussed.

First, Tang Yongtong's understanding of metaphysics in Wei and Jin Dynasties.

From the cataloging of metaphysical papers in Wei and Jin Dynasties, we can know that Tang Yongtong is most concerned about the relationship between metaphysics and how to interpret classics. Discrimination of word meaning; On Metaphysics Schools in Wei and Jin Dynasties —— Interpretation of Wang Bi's Yan Yi: Wang Bi's Sage has Emotion Interpretation: Wang Bi's new meanings to Zhouyi and Analects of Confucius: Guo Xiang Yizhi, Zhuang Zhou and Confucius; Xie Lingyun's book On Clan Differentiation; Appendix: Nine pieces of thought development in Wei and Jin Dynasties. Among them, distinguishing between words and meanings, Wang Bi's Brief Explanation of Yan Yi, Wang Bi's Interpretation of Love by Sages, Wang Bi's Book of Changes, The Analects of Confucius' New Meaning and Guo Xiang's Zhi Zhuang Zhou and Confucius are all famous works of Tang Yongtong. )。 In Tang Yongtong's view, the reason why Metaphysics played an important role in the formation of the tradition of Confucian classics interpretation and became a typical reason for Confucian classics interpretation lies in the mutual learning between Confucianism and Taoism embodied by Wang Bi, Xiang Xiu and Guo Xiang in Wei and Jin Dynasties, which not only resolved the differences between Confucianism and Taoism through careful interpretation of characters, but also explored the universal character contained in Confucian classics and laid an ideological foundation for practical application. This latter point is precisely the big problem that Han Confucianism failed to properly solve in the interpretation of Confucian classics.

(A) Metaphysics explains the reasons and purposes of Confucianism

Tang Yongtong believes that scholars in Wei and Jin Dynasties reinterpreted Confucian Classics with Taoist classics and their thoughts, revealing the profound connotation and pragmatic character of Confucian Classics, which was related to the social background, attitude towards life and even lifestyle at that time, and also related to the lack of interpretation of Confucian Classics in Han Dynasty.

Of course, metaphysics in Wei and Jin Dynasties did not use Taoist classics and their thoughts extensively, but embodied their different functions in explaining Confucian classics. As a unique interpretation theory, the value of metaphysics in Wei and Jin Dynasties is mainly manifested in the following aspects: it created a precedent for facing and revisiting Confucian classics on the basis of Taoism. There is obviously a reason for this choice and action.

Regarding Xuan Shi's motivation of advocating "inaction", Tang Yongtong pointed out that it was related to his attitude towards life. It is related to the increasing emphasis on metaphysics in theory; Related to political inaction. (The Complete Works of the Three Links of Tang Dynasty, Volume IV, pages 365,438+07 to 365,438+08) Among them, the attitude towards the world is "different from the birth of Buddhism, because it does not leave the real society. Leaving this world just ignores personnel. In addition to the confusion of personnel, it is more selfish. If you want to forget fatigue, it is expensive. " (ibid., p. 3 17) In addition, political inaction is "not unreasonable", but only "governing the sky as a monarch" and "not disturbing the people". Therefore, even if "Fan Ning and others are metaphysics scholars, they also talk about inaction, but give different explanations for inaction." (ibid., page 3 18)

The choice of politics and life leads to the choice of "haunted house" theory, which is related to this choice and can make a new statement for this choice. However, Tang Yongtong repeatedly reminded that the academic choice of the theory of "no distinction between noble and low" was not the creation of Xuan Shi in Wei and Jin Dynasties. Because "the natural development of Chinese studies has later reached the point where you have nothing." But this so-called nothingness is essence, not nature. "(same as above, page 3 17) and this is the embodiment of paying more and more attention to metaphysics in theory at that time. In this regard, from the origin of academic development, Tang Yongtong made a detailed and clear explanation and combing on how the thought of Confucian classics interpretation developed into metaphysical theory:

The most important theory in Han dynasty is Confucian classics, but it is not pure Confucianism, but it still has the infiltration of Yin and Yang Daoism.

Li Ming Xue is a kind of quasi-metaphysics, which teaches in the name of Taoism ... Although Wang Bi wrote The Book of Changes and The Analects of Confucius, they are both new, but their spirit is very different from that of the Han Dynasty. (ibid., pp. 355-356)

From this point of view, the only difference between metaphysics used in Sinology and metaphysics used in Wei and Jin Dynasties, or their fundamental understanding of Confucian classics, lies in:

The Han Dynasty emphasized the physics of the movement of heaven and earth (author's note: the essence), and Wei Jingui talked about the mystery of existence (author's note: the ontology). Although both of them originated from Laozi, the former often eliminates the surplus and deficiency involuntarily according to the principle of mathematics and everything, and says that nature and human feelings are justified; The latter implies that it is far away from me, rather than clinging to the real thing, and all the ideas of yin, yang and five elements like numbers have been abandoned. Because it is in a purely metaphysical discussion. The difference between Han Dynasty thought and Wei Jin Qing Yan lies in Yi Gi. (ibid., p. 42)

It is worth noting that Tang Yongtong emphasized many times that whether Confucian scholars in Han Dynasty or Xuan Shi in Wei and Jin Dynasties interpreted Confucian classics, whether their thoughts were noble or not was related to the use of Taoist classics.

As for why Taoist classics can explain the ideals expressed by Confucius through classics, Wang Bi has such a clear explanation: Compared with other schools, "the book of Laozi can be summarized in almost one sentence." Hey! Pay the principal and interest at the end. Look at what it is, find out where it belongs, say it's not far away, and things won't be lost. Although the text is 5 thousand, the one who agrees is one; Although the meaning is wide, there are many people of the same kind. Solve it in one sentence, there is no closed door, no ignorance; Everything has its own meaning, but it is getting more and more chaotic. (Noe: [Wei] Wang Bi and Lou Yulie proofread: A Brief Introduction to Laozi, Wang Bi's Collected Works (Beijing: Zhonghua Book Company 1980 Edition). However, if we want to argue about the text of Laozi, we will lose its purpose; It is also the opposite of the name to blame. Therefore, it is a great return, and the original theory is to understand nature and exert the extreme of the nether world to determine the mystery. Therefore, if you don't do it, you will lose it if you don't pay; Respect this to rest at the end, and keep the mother to save the child; Cheap husbands are skillful, because they have no responsibility to others in the end, so they must seek for themselves; This is also very important. "(ditto) That is to say, in Wang Bi's view, only Laozi's words can explain the essence of Confucius at his deathbed, that is, under the clarity that is not covered by the end (which is also the meaning contained in the Confucian classics that record Confucius' actions). Here, Wang Bi focuses on the new horizons and new methods provided by Laozi to explain the core spirit of Confucianism.

Tang Yongtong pointed out that the truly noble thought advocated by this new vision and method should be "metaphysics". It "learns profound things, but it is slightly more specific and focuses on abstract principles." The theory of heaven is not limited to cosmology, but ontology. In personnel, we ignore the tangible rough marks and pay attention to the magical use of divine reason. The specific symbol of the husband is also Tao, which is famous in words. The abstract noumenon is nameless, and so is the one who speaks with understanding. The difference between symbol and ontology is the difference between word and meaning. It is a new vision and method discovered by metaphysical scholars to make general inference according to the distinction between words and meanings, so as to make it an accurate quantity of all theories. Although Wang Bi forgot the words when he sang the first song and understood the Book of Changes, in fact, he learned to weigh every aspect of heaven and human affairs, so he was able to establish a systematic metaphysics. In the Han Dynasty, Fu Yougu tasted that some people were the ancestors of Laozi and Zhuangzi and despised their achievements. However, the reason why they didn't give up the theory of "the disaster between man and nature and the practical use of the world" is that Gai hasn't found this new vision and new method and applied it widely. (Noe: The Complete Works of Tang Yongtong Volume 4, page 22. )

In a word, Xuan Shi in Wei, Jin and Han Dynasties, like the Confucian scholars, regarded solving the problems of social politics and personal life as closely related to understanding Confucian classics. They all began to try to expose Hyunri in the interpretation of Confucian classics by means of Taoist thought. Relatively speaking, however, Xuan Shi in Wei and Jin Dynasties saw the defects of Hyunri's indifference to events and images, as well as the declining social phenomenon and lost life when Confucian scholars interpreted Confucian classics in the Han Dynasty, and paid attention to the new way of interpreting Confucian classics, so as to carry forward the universal truth and show its control over various social personnel and images (note: the author once wrote an article entitled "Returning to the Original without Worship-An Analysis of Wang Bi's Inheritance of Political Thoughts of Han Dynasty"). This is undoubtedly the purpose of Xuan Shi in Wei and Jin Dynasties.

(2) Metaphysics, the direction of interpreting the meaning of words.

However, in practice, how to learn from Taoist classics and their thoughts in Wei and Jin Dynasties to overcome the entanglement of Confucian classics with specific people and objects, so that it is far from the original Confucian ideal of standing and acting, and can not really act on the colorful and varied reality, and how to restate the ideals in Confucian classics is related to the method choice and specific operation of Confucian classics interpretation.

First of all, Tang Yongtong pointed out that for Xuanshi in Wei and Jin Dynasties, there are two problems in the mutual understanding of different classics: first, the fundamental difference between Confucianism and Taoism in adopting classics: "Confucius values benevolence and righteousness, and is old and solemn"; "the six classics of the whole leopard, metaphysics is not easy to peep"; The second is the conflict between Confucianism and Taoism in sentences: "Confucianism stresses personnel, while Taoism stresses metaphysics." In addition, "there are also articles that attack each other between Confucian classics and hundred schools of thought, and it is difficult to explain." Therefore, "Confucian books see Nanzi in many places, although it can be explained by Taoism", but from the classical expression, it is actually "different bases and different interests." In order to solve this difference which is reflected in the classic texts and related to the fundamental interest difference, why is it that Xuan Shi thinks that "a way to save it must be found" for the mutual understanding or explanation of different classics? If you're proud of it, it's embarrassing. (Noe: The Complete Works of Tang Yongtong Volume 4, page 29. )

Metaphysics can transform the Confucian classics in Han Dynasty and spread the ideal of saints, because only in this way can the face and understanding of classics not be "stuck in famous sayings", but "forget words and images", and the meaning of classics can be realized, and the meaning of saints in classics is obvious. "According to this method, Wang Bi cleaned up the study of Yi Xiang Shu in one fell swoop, and the study of Confucian classics in Han Dynasty turned to metaphysics in Wei and Jin Dynasties, which laid the foundation." In fact, "Wang Xinjie was widely used by people in Wei and Jin Dynasties and had a far-reaching relationship with metaphysics." (Note: The Complete Works of Tang Yongtong, Volume 4, pp. 24-25. )

How to solve the differences between Confucianism and Taoism in theme and sentence? Tang Yongtong made such an analysis of the method of interpreting the Book of Changes by the complacent Confucian classics, and the relationship between the methods of interpreting the Confucian classics by late Sinology and Neo-Confucianism:

Wang Bizhi talked about the similarities and differences between them after the popularity of ambiguous words. The cover text does not mean full, and expensive people care; Forget the image and forget the words, you are honored, so both of them are speaking out of turn. But if words are not full of meaning, a few words are useless, and Wang still thinks that using words and images to express meaning as much as possible is' all like words' and' all like words', which is really different. But if the words are not full of meaning, they can be abolished, so the saints are speechless and clear. Wang said that both words and images are tools, and they only use pride, not meaning itself, so they can't aim at tools. If you stay in words and images, you will lose your original intention, and both of them will eventually be arrogant and useless (Note: The Complete Works of Tang Yongtong, Volume 4, pp. 24-25. )。

It is by adopting a reformed method to explain Confucian classics that Xuanshi first reconciled the fundamental differences between Confucian and Taoist classics. "Metaphysics advocates that Confucian classics are saints and the body is nothingness; The book of Taoism speaks like a foreign language. There is no Eucharist, so Confucianism does not talk about life and heaven; The Supreme Road is super-similar, so Lao Zi and Zhuang Zi sing mysterious songs. The essence of Confucianism is what Taoism sings, and there is no difference between metaphysics and Confucianism. If writing and speaking are convenient, the classics of the two religions should be treated equally. However, according to the ambiguity, scholars who are partial to Taoism regard the Six Classics as chaff and Xun also. Those who have not forgotten Confucianism say that they can be righteous and evil if they want to resign, so Confucianism has the use of training customs, and Wang Bi is. Second, because the parties are different, it is different. However, Confucius' Confucian classics did not talk about nature. Laozi and Zhuangzi's classics are devoted to ontology. Although Laozi and Zhuangzi did not come from a sage (Confucius), their knowledge actually promoted Laozi and Zhuangzi and suppressed Confucianism. "In addition, it also makes the contradictory sentences in the Confucian and Taoist classics run through." According to the extermination, the book was not a saint and was defeated by Zhuangzi. The lightness of Confucianism, the inferiority of Zhuang and Lao, has a "legal eye". " "And Guo Zhi's annotation on Zhuang not only makes Zhuang unsurpassed, but also honors it as the Holy Way, which is actually a praise, integrating Confucianism and Taoism, and does not violate the Tao, thus winning the seat of our company. Why did Wang come? His contribution is the greatest. " "Although Li Hongfan is famous for his Confucian works (Fa Yan), he is also a metaphysical scholar." (Note: The Complete Works of Tang Yongtong, Volume 4, Page 365438 +0 to Page 33. )

(3) The method and purpose of interpreting classics are consistent.

Tang Yongtong thinks that the new ideas of Wei, Jin and Xuan Shi are based on certain motives, so there is a question whether the new methods of studying Confucian classics are suitable for the purpose of studying Confucian classics. He specifically analyzed Wang Bi's reinterpretation of the two classics and Xiang and Guo's new interpretations of Zhuangzi, in order to show that the new method of metaphysical interpretation of the classics in Wei and Jin Dynasties was consistent with its original intention.

In Tang Yongtong's definition of the development stages of metaphysics in Wei and Jin Dynasties, Wang Bi, Xiang Xiu and Guo Xiang are his key notes (note: for Tang Yongtong's views on the development stages of metaphysics in Wei and Jin Dynasties, please refer to his Brief Introduction to Metaphysics in Wei and Jin Dynasties and the fourth volume of Complete Works of Tang Yongtong). In his combing, only the first and second stages of metaphysics were led by Xuan Shi, while the third and fourth stages were led by Xuanzang, who founded China Buddhism. Wang Bi (the representative of the first stage of development), Xiang Embroidery and Guo Xiang (the representative of the second stage of development) were the earliest Xuan Shi he promoted. )。 As mentioned above, he is sure that only Wang Bi can best express the meaning of metaphysics, and Xiang and Guo are another group of people with metaphysical significance after Wang. In terms of time, Wang Bi is the first singer of metaphysics, and according to Mr. Tang Yongtong, Wang Bi can best reflect the efforts of Confucianism and Taoism. Therefore, Tang Yongtong's Example Analysis of Metaphysics Interpretation naturally pays the most attention to Wang Bi's new interpretation. If Wang Bi's interpretation of "saints have feelings" fundamentally shows the consistency of metaphysical interpretation of classics, then Wang Bi's reinterpretation of the Book of Changes and the Analects of Confucius directly shows the consistency of interpretation of classics from the reinterpretation of classics.

The concept of "sage" is the central issue of Confucianism, and whether saints have feelings or not, in Tang Yongtong's view, is also related to China's traditional metaphysical understanding of human nature, so it is related to whether Confucianism and Taoism can be fundamentally integrated (Note: Tang Yongtong believes that China's human nature is metaphysical, Confucianism comes first, and Taoism comes second. Complete Works of Tang Yongtong Volume 4, pp. 69-70. )。 Furthermore, it is also related to the relationship between Confucianism and Taoism. (Note: See Tang Yongtong's article Wang Bi's Sage's Interpretation of Love Righteousness and Volume 4 of The Complete Works of Tang Yongtong. ) and the realistic question of whether saints can be reached (Note: See another paper of Tang Yongtong, The Complete Works of Tang Yongtong, Volume 4, Xie Lingyun's Clan Discrimination. )。 Wang Bi resolved the differences between Confucianism and Taoism in Yi Zhu and The Analects of Confucius (Note: See Tang Yongtong's Complete Works, Volume 4, Wang Bi's Sage has Sentiment and Righteousness). )。 Thus, from a new point of view to distinguish metaphysics from metaphysics, the theory of "saints have feelings" has been endowed with new ideas:

Auxiliary heirs are well aware of the uniqueness of body and use, and cannot speak quietly and waste actions. Therefore, although saints are virtuous and in harmony with heaven and earth (nature), they do not move according to things, and their temperament theory is based on movement. Since a saint has to act according to things, he can't be ruthless. Uncle Ping said that saints are ruthless, useless and quiet, and the same is true for big and good people. The Heaven mentioned by Fu Si, the harmony between man and temperament, is more accurate than Uncle Ping. (ibid., page 7 1)

Wang Bi's Annotation of the Book of Changes has always been regarded as a classic in the history of Confucian classics. This is also because people all over the world get new ideas from it (note: Tang said: "It is always important for future generations to attach importance to Yi and get rid of evil images. However, the inheritance of classics often requires ingenuity. The ancients discussed the Book of Changes. For example, Sun Sheng said that it was attached to the Book of Changes. Zhu also tasted his cleverness. " Complete Works of Tang Yongtong Volume 4, page 77. )。 Because "the nature of man and nature is metaphysics, and the Zhouyi is particularly knowledgeable about Confucianism and classics." "The Book of Changes is a book. The small one explains the good and bad of personnel, and the big one explains the change of heaven." Therefore, how to annotate Yi reflects scholars' different understanding of the universality or fundamentality of Confucian ideals, and also reflects scholars' understanding of the relationship between Confucian ideals and real politics and life (Complete Works of Tang Yongtong, Volume 4, page 73. )。

Wang Bi's annotation of the Book of Changes has its own reasons: "karma is bound to be influenced by predecessors." In the later period, Han Confucianism began to break away from the old Confucian way of interpreting Confucian classics, which was "more complicated than biographies and less exegetical", and began to "taste Lao Zi and Zhuang Zi and enter Yi" and interpret Yi with cosmological thoughts such as Xiang and Yin Yang, which described the physical changes of things, but this inevitably made "Heaven can't surpass Xiang" and made the Confucian meaning distorted and useless. By forgetting words, Wang Bi criticized that the practice of annotating Confucian classics in Han Dynasty could not reflect the purpose of annotating Confucian classics: "applying what you have learned". "Husband, pay attention to the shape of this device, similar to the image. Things are complicated, but there are many images. A husband cannot govern the people, and those who govern the people must be the least. The device cannot be published, and the publisher must be based on the super image. Wang Bi believes that although things are complicated, if they can be unified, they will be complicated and not chaotic, and the public will not be confused. Learning and losing its patriarchal clan system are limited to images and fall into words. " Because Wang Bi's Annotation to the Book of Changes not only "really understands the distinction between images" but also "deepens the seclusion of tomorrow's Taoism", the "figuration born of abstract meaning" in the Book of Changes is deeply rooted in people's hearts. In this way, its "Yi" was noticed, thus realizing the new significance of Confucian metaphysics. (Note: See Book of Changes, Analects of Confucius and Complete Works of Tang Yongtong, Volume 4. )

Tang Yongtong thinks that Wang Bi's The Analects of Confucius is the most successful work to achieve the goal of integrating Confucianism and Taoism. Note: The Book of Changes is only an explanation, and the new meaning of the real Confucian ideal is embodied in The Analects. "Wang Bi didn't learn anything, but his ideal personality is Confucius, not Laozi." "When Wang Bi meets Confucianism and Taoism, the most striking thing is the concept of saints." "Wang Bi is good at Confucianism and Taoism, and it is the study of metaphysics to cover the nature of Confucius. Confucius wrote The Analects of Confucius, which is different from those who are old and easy to talk about heaven. Those who want to invent the Holy Way and communicate in 5,000 words without fighting with each other must make a new interpretation of The Analects. The work "The Analects of Confucius" is not only important to solve problems, but more importantly, to make Hyunri fit its persistence. " If you look for meaning from literature, or stick to chapters and sentences, it can only be an obstacle to understanding Confucianism and Taoism. In order to embody Hyunri of Confucianism and Taoism, we must proudly borrow the method of forgetting words.

In fact, through the interpretation of The Analects of Confucius, Wang Bi integrated Confucianism and Taoism, and established a new meaning for the old saints: although the saints are vulgar, they have no body; The virtues of saints are known to the gods; "Sages should be enlightened and virtue should be in harmony with nature"; The sage "hides with his belongings."

At this point, the new metaphysical meaning of Confucianism established by Wang Bi through his interpretation of Confucian classics is not only applicable to personnel, but more importantly, he already has the strength to stand and act. Tang Yongtong's evaluation of this point in his interpretation of Metaphysics is extremely striking.

Scholarly officials are the backbone of China society. Scholar-officials take statecraft as their main outlet. People who go to the countryside want to get rich and arrogant in their own villages. The summit is waiting for the price, willing to save the world. However, successful people will rise to the top, and unsuccessful people will die of poverty. What's more, mediocre people stand out, talented people sink, and people with lofty ideals are embarrassed to get along with each other. Since the end of the Han dynasty, there have been many wizards, but the road is bumpy, and few celebrities have everyone. If you do it right, it may not end well. It is a blessing to grow old in the ravine. Therefore, the rise and fall of Heaven comes from the attention of literati, especially people in Wei and Jin Dynasties. (ibid., p. 86)

Although Wang Bi knows whether Thailand has a life or not, he never fails to persuade others to be reasonable. However, although it belongs to Taoism in metaphysics, it is really the retribution of Confucianism. (ibid., p. 87)

In Tang Yongtong's view, the combination of the purpose and method of explaining the Confucian classics can only be truly reflected in the combination of Wang Bi's philosophy of "applying the world" and his social and political ideals and personality. Wang Bi not only embodies the truth of metaphysical theory, but also embodies the ideal of metaphysical scholars. In the development of Buddhism in Wei and Jin Dynasties, only Seng Zhao can compare with it. See the previous books "Discrimination between Words and Meaning" and "Brief Discussion on Metaphysics in Wei and Jin Dynasties". )。

Because Xiang and Guo have a prominent position in metaphysics, no metaphysical study can bypass their thoughts. Tang Yongtong's interpretation of their thoughts is also original. In addition to constantly comparing Guo's theories in many papers, such as their profound and practical characteristics and their ideal personality, Tang Yongtong devoted a chapter to Xiang and Guo's hermeneutics. Different from Wang Bi's interpretation of The Analects of Confucius by Lao Yi, Xiang and Guo interpreted the Taoist classic Zhuangzi by Confucianism. In a sense, Zhuangzi, like other major Taoist works at that time, can't be regarded as a "classic". As the name implies, it is only used in authoritative works about Confucian traditions. Zhuangzi is regarded as the representative of Taoism attacking Confucianism, which is not only fundamentally different from Confucianism in Taoist works. "People of Zhuang zi abandon their knowledge, despise benevolence and righteousness, destroy rites and music, and are dissatisfied with the theories of Yao Shun, Yu, Tang and Confucius, especially Zhuang Sheng. However, those who want to keep the name of Confucian saints in the sunshine and the reality of Ming Dow's saints have many difficulties in meaning and must be answered. " Xiang and Guo Neng's "China's most popular political ideal" are advocated by Confucianism, which is also a kind of creation.

Xiang and Guo's wonderful understanding is naturally related to the above-mentioned purpose of integrating Confucianism, Taoism and respecting saints. However, releasing resources in Zhuangzi still needs practical methods and tools. Guo Xiang annotated Zhuang and used the theory of auxiliary heirs. It is believed that meaning is transmitted by words, which is why meaning is transmitted. People should be good at understanding the meaning of the text, and' forget the words to find their surroundings'. The best way to read Zhuangzi is to be good at understanding its purpose, and don't delay the writing and damage the meaning. Zhuangzi's words are beyond comprehension. However, there is no need to ask Qi Xie's complaint. To interpret Zhuang in this way, not only the true meaning of Zhuang's "sage inside and king outside" is obvious, but also the Confucian ideal of sage has a new meaning. Tang Yongtong called it an answer to Zhuang theory. It is also the new development of Wang Bi in Xiang and Guo, just like his thought: both the old and the old should be taken into account. "A gentleman takes the house as his god, and cannot neglect personnel" (Note: For Tang Yongtong's analysis of Xiang and Guo's Zhuang, see his article "Yizhi Zhuang Zhou and Confucius", etc. In the study of metaphysics, Tang Yongtong paid special attention to the interpretation of Wang Bi's thought. Wang Bi not only embodies the truth of metaphysical theory, but also embodies the ideal of metaphysical scholars. In the development of Buddhism in Wei and Jin Dynasties, only Seng Zhao can compare with it. See the previous books "Discrimination between Words and Meaning" and "Brief Discussion on Metaphysics in Wei and Jin Dynasties". )。

However, comparing Wang and Guo's interpretation of classics, there are still differences between them. From the point of view of purpose, Wang prefers to control purpose and existence with "Ben" and "nothing", and the method used is "forgetting words with pride"; Guo, on the other hand, is "never seeing what he has" and "never showing what he has", and adopts "sending a message to convey the spirit" in his method.

Second, re-recognize Tang Yongtong's understanding of metaphysics.

Tang Yongtong's understanding of metaphysics in Wei and Jin Dynasties did not stop at the interpretation of Confucian classics. His research on metaphysics covers a wide range, and other notable ones include his understanding of bamboo forest metaphysics and his understanding of Buddhism metaphysics at the same time. How should we treat these, together with his research on metaphysics and Confucian classics in Wei and Jin Dynasties? The author tries to introduce other scholars' criticism of Tang Yongtong, and at the same time puts forward his own views on explaining the problem.

(A) from the evaluation of Tang Yongtong.

With the publication of the Complete Works of Tang Yongtong 1999, academic circles have raised new comments on Tang Yongtong's position and role in the academic history of China (Note: for the recent concentrated discussion, see column 200 1: Tang Yongtong: Review and Research in the History of China Philosophy (Quarterly). )。 Although almost all scholars agree that Tang Yongtong's contribution to the academic development of modern China is outstanding and extraordinary, if we carefully observe it, we will find that most of the speeches and articles discussing Tang Yongtong's contribution are about his study of Buddhism in the Han, Wei, Southern and Northern Dynasties. Among them, Tang Yongtong's contribution to the study of metaphysics in Wei and Jin Dynasties has also been involved, but it has not been written much (Note: After the publication of the complete works, Peking University and Hebei People's Publishing House specially organized experts and scholars to hold symposiums. For a detailed report, please refer to the China Reading Newspaper published on October 3rd, 20001year/KLOC-0. I quoted Ji Xianlin and Ren's speech when they prefaced The Complete Works. The authors of the column "History of China Philosophy (Quarterly)" include articles by Ren, Meng Peiyuan and Sun He. Among them, Ren, Sun, and Wang's articles are specifically aimed at Mr. Tang's Buddhist research. )。

Praising Tang Yongtong's contribution to the study of Buddhism has always existed in mainland academic circles. In Chinese mainland, there are not many books and articles about Tang Yongtong's academic achievements. Among them, it is not difficult to find that these monographs and monographs embody Tang Yongtong's contribution to the study of Buddhism.

The reason is, of course, related to the fact that Tang Yongtong's Buddhist works were highly praised by academic circles at home and abroad immediately after their publication, thus establishing his lofty position in China's academic research. After the publication of Tang Yongtong's History of Buddhism in the Han, Wei, Southern and Northern Dynasties, he was awarded the highest academic award at that time by the Ministry of Education (note: see Mr. Tang's academic chronology. Sun Zhu Tang Yongtong (Taipei: published by Dongda Bookstore, 1996), p. 3 10. )。 And "it has always been regarded as' the most valuable tool and guide' and' the most valuable research achievement in the study of Buddhism in China'" (Note: it is quoted from Sun's "Tang Yongtong", page 42. )。 Today, Mr. Ji Xianlin, Mr. Ren, Mr. Xu and others still praise this book as a classic, which has been handed down from generation to generation (note: see the symposium on the Complete Works of Tang Yongtong published by Peking University and Hebei People's Publishing House, and China Reading News 200113; See also Xu's Reading Tang Yongtong's Academic Essays on the History of Buddhism in China, Journal of Peking University: Philosophy and Social Sciences Edition, No.6, 1984. )。 On the other hand, it is also related to scholars' belief that Tang Yongtong paid too much attention to the explanation and explanation of metaphysics Hyunri, but paid special attention to the metaphysics of bamboo forests in Wei and Jin Dynasties, but neglected it slightly. In his summary of modern metaphysics, Mr. Wang Xiaoyi thinks:

Although the academic masters of this period had considerable knowledge of western philosophy, they still left behind the shortcomings of the pioneering period. Not only "guests" like Chen Yinque and Tang, but also masters like Mr. Tang Yongtong will inevitably put bamboo forest metaphysics out of their own academic system. The existence of Yuan Qi naturalism, represented by Ji Kang and Ruan Ji, left a gap for the integrity of the Tang system (Note: Review and Prospect of Metaphysics Research in Wei and Jin Dynasties, Philosophical Research 2000). )。

Compared with his Buddhist studies, Tang Yongtong's metaphysical studies have never formed a systematic expression. Although his achievements have influenced the research of many scholars in Chinese mainland, he has never received so many comments as Buddhism. As mentioned above, in the study of metaphysics in Wei and Jin Dynasties, the discussion on the method of metaphysics was praised by many people, and later scholars also deepened in this direction. But his analysis and conclusion of metaphysical purpose are rarely said. The reasons related to the purpose are mostly discussed by historians with historical background, such as (Note: See the relevant chapters of History and China Culture (Shanghai People's Publishing House, 1987 edition)). ), but it is mainly historians such as Chen Yinque and Tang who influence his thinking method. The relationship between the purpose of metaphysics and its method choice, although there are excellent comments by Dr. Sun among contemporary scholars (note: refer to Chapters 7 and 8 of Tang Yongtong's "Hui Fa Naive Interpretation of Metaphysics" (I and II). ), but after all, it has not become a big problem that attracts academic attention.

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