The three genealogies and factional characteristics of Song Ming Confucianism and Taoism
Zhou Lei is an assistant professor at the Jao Zongyi Institute of Culture at Shenzhen University
Originally published in Journal of Shenzhen University (Humanities and Social Sciences Edition)
Issue 6, 2021
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Song Ming Confucianism is divided into three main types: the theory of the Taoism of Science, the theory of the Taoism of Mind, and the theory of Qi. Among them, the Taoist theory of Science constructed the Daoist genealogy from Yao, Shun, Yu to Kong and Meng, and finally by the theoreticians, which constituted the main axis of the Taoism of Confucianism and Confucianism in Song Ming. The main characteristics of the Daoist theory of theory of the Taoism of the Mind are: in the genealogy of the Taoist figures, the status of Yan Zi and the psychologist is highlighted; in the construction of the "Seeking the Tao" work system, the important role of simple work is emphasized. As an academic school with very obvious theoretical characteristics, qi science has put forward a double critique of the theory of the Taoism of Science and the theory of the Taoism of Mind. The theory of Qixue Dao contains three main points: First, the Tao of Confucius is an open source system that should be inherited from many aspects, and should not be monopolized by one school. Secondly, Taoism serves national governance, thus reflecting a distinct practical color. Finally, in the pursuit of the classics, the Six Classics replaced the Four Books as the classics of qi and Taoism. On the whole, the theory of the Taoism of Science, the theory of the Taoism of Mind, and the theory of The taoism of Qixue all have a certain basis of rationality, and they all have their own factional characteristics, which is the embodiment of the diversified development of Song Ming Confucianism.
keyword
Song Ming Confucianism; Theory of Taoism; Theory of Mental Studies; Theory of Taoism of Qi; Politics of Song Ming
Taoism is one of the core issues of Song Ming Confucianism, and the study of Taoism is also a hot topic in today's academic circles. At present, the research of the academic community mainly focuses on the difference between Confucianism and Taoism and Buddha and Lao, and examines the subjective consciousness embodied by Confucians in the process of constructing Taoism[1], and the analysis and comparison between Song Ming's Confucianism and Taoism are less involved. On the basis of the existing research in the academic community, this paper will further examine the differences and commonalities of the theories of science, mind, and qi. By providing a comparative perspective, it explores whether the academic rational foundation on which each of the three Taoist theories relies is solid, and judges the advantages and disadvantages of Song Ming's Confucian Taoist theory as a whole.
I. Character Genealogy, Inheritance Path and Theoretical Goals of Taoist Theory: From the Perspective of Science
An important source of thought for the Taoism of Rigaku was Han Yu (768-824). Han Yu's "Original Path" says:
The so-called path of Si Wu is not the way of the so-called old and the Buddha. Yao Yi is ChuanZhi Shun, Shun is Chuan Zhi Yu, Yu Yi is Chuan Zhi Tang, Tang Yi is Chuan Zhi Wen, Wu, Zhou Gong, Wen, Wu, Zhou Gong Of Confucius, Confucius Chuan Meng Ke. The death of Ke shall not be passed on. Xun and Yang Ye chose yan but not refined, and their words were vague but not detailed. From the Duke of Zhou to the top, from the top to the king, so his deeds are deeds; from the Duke of Zhou to the bottom, to the subject, so he is said to be long[2] (P4).
From the above quotations, we can distill three core points: First, there is an essential difference between the Confucian way and the Buddha's and the old way. Second, the genealogies of Confucian and Taoist figures are Yao, Shun, Yu, Tang, Wen, Wu, Zhou Gong, Confucius, and Mencius. Third, with the Zhou Gong as the node, there is a difference between "by the Junxing Dao" and "by the Minister" in the Daoist lineage. Since the above views have been inherited and carried forward by theoreticians to varying degrees, they can also be regarded as the main arguments of the theory of the Rational Taoism.
Historically, the confrontation between Confucianism and Buddhism and Lao has gone through a long process. The Confucian revival movements of the Middle Tang and Northern Song Dynasties all contained elements to some extent in response to the challenges of Buddhism. Han Yu's antidote to the spread of Buddhism, such as "man and man, fire and book, and dwell in the house",[2] (P4) did not arouse widespread recognition among the theologians. Based on the characteristics of their own times, theologians are more inclined to crush Buddhism by enhancing the inherent theoretical strength of Confucianism, rather than just relying on political forces to extinguish it. Ouyang Xiu (1007-1072) proposed in the Treatise on the Present That the approach of "Wang Zhengming and Li Yichong" can be regarded as a consensus of Song Confucianism to cope with the challenges of Buddhism. Ouyang Xiu said, "The Buddha is my patient, and he came at the time of his demise, and this is the origin of his suffering." To fill in the gaps, to repair their abolition, and to make the king wise and righteous, then although there is nothing that the Buddha has done to our people, this is also a natural trend." [3]. In other words, only by combining institutional construction (wangzheng) and ideological construction (ritual righteousness) can Buddhism be defeated.
Institutional construction became an area of general concern for Song Ru, which was closely related to the environment of the times. With the Song Dynasty, the autonomy of political participation of scholars and doctors was rarely matched in Chinese history. Concepts such as "ruling the world with scholars" [4] and "the world's chaotic system of prime ministers" [5] (P540) are deeply rooted in the hearts of the people, indicating that the scholar group is self-conscious at two levels: First, in the "king-subject" relationship, the courtiers are no longer only obedient to the king's orders, but have obtained a certain degree of participation in the design of the system. Secondly, in the "scholar-people" relationship, the construction of a value world above the living world for the people has become the goal pursued by many scholars. These two levels of self-consciousness converged into a powerful force that promoted the vigorous Confucian revival movement, in which the theory of rational taoism was born.
The genealogical construction of the Theory of Theory of Taoism was a complex project, and the elevation of Mencius's status and the decline of Xunzi's status constituted an important part of this project, and the theoreticians played an important role in it. Ercheng continued Han Yu's position of "honoring Meng Pingxun", and the "Testament of Cheng Clan of Henan" recorded the words of Mr. Er: "Zhiru Zhiyi: 'Meng Shi is mellow.'" It is also said: 'Xun and Yang choose to be refined, and the language is not detailed. If it hadn't been seen, wouldn't it have been so clearly defined in more than a thousand years?"' [5] (P5) also recorded Cheng Yi (1033-1107) saying: "Ru Yue: 'The death of Ke cannot be passed on.'" Words like this, written not by those who came before them, nor written out of thin air, must be seen" [5] (P232). Zhu Xi (1130-1200) further confirmed the above view: "Confucius passed on the Meng Ke, ke died, can not be passed on, this is not well known to those who are transmitted, then it is not easy to say" [6] (P3525). Since then, the lineage of the Taoist lineage from Yao to Mencius has been fixed.
However, the theory of the Taoism of Science must face the question of how to balance inheritance and fracture. On the whole, there is a large span of time and space between the genealogies of the people of the Rigaku Taoist system. How is taoism passed on between them? And why did he usher in a long period of Rupture in the Daoist system after Mencius? These are all problems that need to be addressed. Yao, Shun, Yu, Tang, Wen, Wu and even The Duke of Zhou, as the masters of political power, derived their ideas from practice and embodied in practice. At this time, the Taoism was manifested in daily affairs. If the Taoism is summarized as a theory of thought, according to Zhu Xi, it can be summarized by "the people's hearts are in danger, the Daoist heart is small, the essence is the only one, and the allowation to be in charge" in the "Shang Shu Da Yu Mo" can be summarized. Zhu Xi believes that the essence embodied in the "Sixteen Character Heart Transmission" is passed down among the Ming Emperors such as Yao, Shun, Yu, Tang, Wen, and Wu, as well as among the sages such as Gao Tao, Yi, Fu, Zhou, and Zhao. The above-mentioned rulers "do great things under the heavens with the great sages of the world"[7] (P29-30) to maintain the unity of the Tao. From Zhou Gong to Confucius undoubtedly underwent an important turning point: since then, the inheritors of the Taoist system have been "not allowed to take their places." This is a fundamental change that heralds the entry of Taoism into the realm of thought and an organic part of the academic context. Zhu Xi said: "If you are a master, although you are not allowed to take his place, so you continue to study in the past and open the door, and your merits are instead of those who are virtuous to Yao and Shun" [7] (P30). "Inheriting the sacred, opening up the world to learn" has become the main mission of the undertakers of the Taoist system, and the Taoist system and the "governance system" no longer completely coincide.
Nevertheless, this does not mean the separation of dominance and dominion. On the contrary, after the Division of Taoism and Governance into two sets of systems, how the Taoist system affects the governance and how to deal with the influence of the autonomy system has become one of the core issues of the theory of Rational Taoism. Confucianism and politics have always been inextricably linked, and this phenomenon is even more prominent in the Song Dynasty, where the theoreticians lived. The close connection with politics has led to a certain characteristic of the theory of the rational taoism, which is mainly manifested in the following two aspects.
First of all, the theory of the taoism of science has distinct factional characteristics. Emphasizing that the struggle against heresy is a Confucian family law, which Song Confucianism has well inherited and carried forward. Zhu Xi proposed: "If the heretics of the Right Path are like the triumph of water and fire, the prosperity of the other will decline, and the strength of this will be weak" [7] (P652). In the view of the rationalists, it is not to find, summarize, and refine the Taoist genealogy from the developing history, but to use the science of science as the criterion for judging, and the scholars of the rational are included in the Taoist system, and if they are not compatible, they are discarded. Therefore, Kong Meng (theorists believe that Kong and Meng are the source of their ideas) fell, and there was a long period of Daoist vacancy in history. Of course, this does not mean that the Tao itself is missing in the course of history. In the view of the theorists, the Tao itself is immutable. The so-called vacant period of Daoism refers to the fact that for a long period after Mencius, the Tao was unable to manifest itself, and there was no suitable person to come out to advocate the Taoism. Zhu Xi said: "Between a thousand and five hundred years, I was sitting like this, so I just made up for the leaks, and time passed. Although there may not be a well-off in the meantime, the ways preached by Yao, Shun, the Three Kings, the Duke of Zhou, and Confucius have not been able to be practiced between heaven and earth for a day." [8] "He who is in the world of the Tao has not perished, but he who entrusts it to others may never continue, so those who walk in the world are clear and obscure" [6] (P3739). It should be said that this thesis has a considerable impact. Within Confucianism, the Han and Tang Confucians were excluded from the Daoist lineage. Even Han Yu, the proposer of the Confucian Theory of Taoism, could not enter the Daoist lineage, because Gai was not a pure theorist. In contrast, the giants of science were all incorporated into the Lineage of Taoism. Chen Chun (1159-1223) said: "Since the invention of The Confucian Sect of Confucius and Mengzhou Cheng, Zhu Zhu Confucianism, I have made it clear that in the middle of the earth, like the blue sky and the white sun, the eternal world cannot be hidden, and it is not a disease that a small heretic can be a disease." [9]. On the one hand, this reflects the confidence of the theorists in their own doctrines, and also shows that the theory of the Taoism of science has a certain degree of exclusivity.
Second, the theory of the doctrine of Taoism has a clear political ideal. Theoreticians have constructed a theoretical model that the Taoist system is not inferior to the rule of the rule: in the era of Yao Shunyu and other Ming Emperors, it was the unity of the Dao and the unity of virtue and the side of the throne; since Confucius, it was the Tao that was higher than the potential and the superiority of virtue over the position. No matter what period of time, the status of the Taoist system was not under the rule. The dominant position of the Taoist system over the ruling system has created the precondition for the Daoist system to exert influence on the ruling system. For history, theorists have made a more pessimistic judgment: in the long years since the Zhou Dynasty, in the long years since the Zhou Dynasty, in the field of Chinese politics, it has not been able to "fit the Tao" for a long time. This is both the result of the theoretician's analysis based on his own position, and the premise on which he bases his new theoretical construction. In order to reverse this decline, the theologians took up their duties to maintain the Taoist system. In this context, its Taoist theory cannot be understood as a simple ideological construction, but contains a synthesis of ideological construction and institutional construction.
Second, the decline of the theory of the Taoism of Science and the development of the Theory of the Taoism of Mind
Although in the second year of emperor Ningzong of Song (1196), rigaku was designated as pseudoscience, from the subsequent Rizong dynasty onwards, rigaku gradually established its orthodox status within Confucianism. After the development of the Yuan Dynasty, science became the content of the imperial examination. In the early years of the Ming Dynasty, Rigaku was officially revered as an official, and for a time it was extremely prominent. In the seventeenth year of Hongwu (1384), the imperial court promulgated the imperial examination formula, and the "Four Books" were mainly Based on Zhu Xi's "Collected Notes", "Yi" was the main Cheng Yi "Biography", Zhu Xi's "Benyi", and "Poetry" was mainly Zhu Xi's "Collection". In the thirteenth year of Yongle (1415), the imperial court promulgated the three complete works of the Five Classics, the Four Books, and the Sexual Theory, and the status of science as an official ideology was further consolidated. At the same time, the close integration of science and political power also lurks in the crisis of decline. The emphasis of political power on academic thought is a double-edged sword: on the one hand, it has greatly improved the political status of academic thought; on the other hand, it has also weakened the theoretical creativity of academic thought itself to a considerable extent.
The entanglement between scholarship and politics is vividly reflected in the Taoist theory. The theoretical construction of Taoism itself has a process of screening and refining. When political power intervenes strongly, this process is further strengthened and inevitably affects the subsequent development of the academic ecology. In the Ming Dynasty, Ming Taizu and the Jiajing Emperor, out of the need to strengthen their rule and safeguard their interests, twice directly provoked the Daoist unification (that is, Taizu abolished Mencius and Jiajing advocated the reform of the Confucius Temple), resulting in a situation in which the Shiren clique and the rulers confronted each other [10] (P226). In addition, the influence of power on Taoism is carried out in a relatively flexible way, such as official praise or disparagement of relevant Confucian doctrines, and approval or refutation of relevant Confucian figures from the Temple of Confucius.
Through the shaping of power, the internal structure of the theory of rigaku taoism has changed. If the inheritance of the Daoist system is regarded as an endless process, then who is the Daoist lineage after Zhu Xi? Obviously, this is both an academic and a political one. Since Zhu Xi, there has been no heavyweight thinker within Rigaku, and this is a crisis from within Rigaku. On the other hand, the reverence from power also means the pressure from power, and the Moral Figure must meet strict political standards. Under the attack of the above-mentioned double dilemma, the theory of theory of the taoism of science and Taoism has gradually lost its theoretical vitality.
In the context of the decline of the Taoist theory of science, the theory of the Taoist system of psychology began to rise. Unlike Theory, the School of Mind has never been able to attain official status and cannot effectively compete with Science at the political level.[11] In other words, the political status of the school of mind has always remained "in the opposition." Of course, this does not mean that political power does not contribute to the development of psychology, on the contrary, political power constitutes an important prerequisite for the development of psychology. Wang Shouren(1472-1529) created a classic image of the Confucian Inner Saint and Outer King through his military feats, as well as the teaching activities of his disciples using the political resources accumulated by their bureaucratic status, were important factors in promoting the widespread spread of psychology.[12] Psychologists with a high political status locked the main body of propaganda in civil society, thus forming a strong political potential difference; combined with the favorable external conditions such as the surge in the number of students in the Ming Dynasty and the prevalence of the teaching atmosphere, they eventually contributed to the prosperity of xinxue in the folk.
An important argument in the unified theory of the Taoism of Theory of Mind Learning is that "the Yan Zi is gone and the Holy Scholar is dead." In the Preface to the Fountain of Beizhan Ganquan, Wang Shouren says: "Yan Zi is gone, and the saint's learning is dead." Zeng Zi's only consistent will, passed on to Meng Ke, for more than 2,000 years and weeks, continued. From then on, the words are detailed, the Tao is obscure; the analysis is better, the learning benefits are fragmented, and the external ones are more complicated and more difficult" [13] (P257). According to this document, we can distinguish between two routes: first, the "study of the saints" was transmitted from Confucius to Yanzi and then interrupted; second, the "purpose of consistency" was transmitted from Confucius to Zengzi, and then from Zengzi to Mencius, and after a long period of time, it was continued by Zhou Dunyi (1017-1073) and the second journey. Obviously, how to understand the "study of the saints" and the "consistent purpose", whether we can understand the differences and commonalities between the two, and how to explore how the theoretical tension between the two is coordinated, will be the key to our accurate understanding of "the beauty of the child and the death of the holy learning".
On the one hand, Wang Shouren put forward the traditional view that "Yan Zi did not have it and the saints died", but also agreed with the traditional view that "Kong and Meng are neither, and the sacred science is obscure and heretical"[13] (P62), which shows that in a broad sense, Confucius, Yan Zi, and Mencius are all regarded as figures in the Taoist genealogy. It must be noted, however, that since Wang Shouren proposed the interruption of the Taoist system after Yanzi and listed the "consistent will" preached by Zengzi and Mencius as two routes, and the "way of the saints" of Yanzi, the difference between the two cannot be ignored. On the whole, Yanzi represents the highest peak of the Confucian orthodoxy after Confucius, the so-called "only Yanzi who sees the whole of the Sacred Path" [13] (P27). The implication is that although Zengzi and Mencius saw the Tao, they failed to be perfect. The "consistent will" transmitted by Zengzi and Mencius is from the Analects of Liren: "Zi Yue: 'Samhu! My way has always been consistent. Zeng Zi said: "Only". In the theory of the Taoism of Science, the vein of learning represented by the "consistent purpose" is no different from the "way of the saints." Zhu Xi regarded Yan, Zeng, and Meng as the descendants of Confucius, and among the disciples of Confucius, "only the Yan and Zeng clans were passed on to their sects"[7] (P30), and then passed on to Mencius through Zisi, which is a clear route. But in the theory of the Taoism of mind, the situation has changed. In the context of Wang Shouren's exposition, there is a gap between the "consistent purpose" and the "way of the saints", which is no longer the whole of the holy path. More importantly, Zeng Zi has not even achieved the "consistent purpose". The Book of Epistles records:
Guo Ying asked: "Although Zengzi's 'three provinces' are cut, I am afraid that I have not heard of the 'consistent' time work. "The master said: "'Consistent' is the master's notice when he sees that Zengzi has not been able to work hard." If a scholar can be faithful and diligent, is it not 'consistent'? Like the root of a tree, like the branches and leaves of a tree, without roots, what branches and leaves can be obtained? 'The body uses one source', the body is not standing, and the body is born with ann? It is said that 'Zengzi has done it for its use, and the cover has been carefully observed, but it is not known that one of its bodies is'. This is probably not over. ”[13]（P37）
This means that Zengzi failed to perceive the consistent "body" and therefore remained at a distance from Confucius's "consistent will." At this point, Zengzi's position in the theory of the Taoism of Mind has been determined. Let's look at mencius's situation again. Traditionally, Mencius is considered to be an important source of Yangmingxin. It should be said that this thesis has a solid theoretical basis. In the extensive expositions of Wang Shouren and his disciples, the prominence of Mencius's position can be seen. However, just like the famous "parable of fine gold" in the study of the mind, even if they are all sages, it is inevitable that there will be a high or low status and a rank. Since Mencius received Zengzi's "consistent will" and initiated Zhou Dunyi and Cheng Shi's theory, it is inevitable that he is related to the end of the theory of "the words are detailed, the Tao is obscure; the analysis is refined, the learning benefits are fragmented, and the things that are outside are more complicated and more difficult"[13] (P257). However, in Wang Shouren's case, he did not directly point out the derivative relationship between the Mencius-Rational Science line and the "study of memorizing the words", but directly focused on the criticism of the latter. However, in his disciple Wang Qi (1498-1583), the difference between Yanzi's "insight into the Study of The Taoist Body" and Zengzi and Mencius's "Learn of Being Followable and Enforceable" was further highlighted.[14] (P452). Wang Qi stressed that only the "Yao Shun Kong Yan Lifeline"[14] (P230) was a first-class learning, which was equivalent to the formal judgment of Yan Zi more important than Mencius.
The status of the Taoist theory of the Mind raising the face has a special theoretical significance. Because Yan Zi has no merit, and even the main point of his thoughts is not very clear, it can be said that he represents a "self-sufficiency" line that is relatively far away from politics. The reverence for this line is in line with the theoretical characteristics of psychology as an academic school, but it is not necessarily conducive to the promotion of the political status of psychology. Within the psychic system, there is also an active force that actively advocates a combination with politics. Luo Rufang (1515-1588) regarded Ming Taizu as a figure of "unity of kings and masters": "Gai I Taizu Gao Emperor Tianzhong divine, De Tong Junshi, only filial piety and a few words, the essence of heaven and man, all in the present, learning cardinals, instantly turn back to the soles of their feet" [15]. Yang Qiyuan (1547-1599) regarded Ming Taizu as the source of mind science, and frequently quoted works on mind science to annotate Ming Taizu's text. As we all know, since the beginning of the Ming Dynasty, the imperial power has vigorously advocated "psychology" in the sense of "ruling the mind method", which has had a far-reaching impact [16]. Some Yangming post-scholars actively echoed this, and it is worth pondering what kind of effect has been achieved.
Third, the critique and reconstruction of Qi's Taoism
The theory of science and psychology shares some theoretical premises, such as the worship of the Kong and Mengjia lineage as authentic, and the placement of the Four Books in the high position of the classical system. Although there is a controversy over the importance of the status of Yanzi and Mencius in the theory of the Taoism of Mind, its purpose is to highlight the important role of simple work in the process of becoming virtuous, and it does not fundamentally deny the meaning of Mencius's lofty status. It can be said that whether it is the genealogy of characters or the classical system, the theory of science and mind and Taoism are all contained within the scope of the Confucian "sex and heavenly path" academic vein, and this academic vein also constitutes the main axis of Song Ming Confucianism. In contrast, the construction path of the "qi science" Taoist theory is quite unique.
As for the concept of "Taoism" itself, qiology is difficult to agree with. Judging from the documents passed down from generation to generation, the works of Luo Qinshun (1465-1547), Wang Tingxiang (1474-1544), Wu Tinghan (1491-1559) and others do not directly discuss "Taoism". This reflects that qi science does not place Taoism in the traditional sense at the core of its ideological system. Regarding the attitude of qiology to Taoism, we can get a glimpse of it from the Confucians of Edo Japan who held the theory of qi. Hagi Akira (1666-1728) proposed: "The words of the Taoist system, ancient and unprecedented, are not imitations of floating but tuhu? [17] Ito Hitozai (1627–1705) elaborated in more detail:
Question: Zen has a sectarian map, Confucianism has a Taoist map, but the Confucian Taoism is not as good as the inheritance and reciprocal teaching of the ancestors of Zen. A: The Taoist map, made by the ugly Confucians in recent times in imitation of the sectarian diagram, is not the meaning of the saint. If the zen family's transmission is the way of the private world, and the one who is the object of the family is also. The way of the husband is in man, and the sun and the moon are in the heavens, and everyone can see it, so how can he be his own thing, and pay for it privately? ...... The popularity of fudo is also, all the time, everywhere. There is subtlety, not discontinuity. There are words that can be paid, but there are things that cannot be paid.[18]
The above discussion points to the conclusion that the Tao is a common instrument under the heavens, and that the transmission of the Taoism is applicable to an open field, and should not be privately taught like Buddhism. As we all know, the act of Zhu Xi and others constructing the theory of rational taoism itself contains the meaning of competing with heretical ideas such as Buddhism. In qi science, however, rather than opposing Buddhism, the theory of Taoism was seen as a product of Buddhist influence, which Was unexpected by Zhu Xi and other pioneers of Taoism.
Qixue's relentless critique of Buddhism is mainly based on the following understanding: the penetration of Buddhism into Confucianism has been very serious, and it is urgent to remove Buddhism from Confucianism. As a result, Qi studies focused on eliminating Buddhist influences within Confucianism. Luo Qinshun pointed out that the reason for the "unclear Tao" is that "Zen" is mixed with Confucianism: "The Buddha of the Fus Tao is in the world, and everything is mixed with Zen" [19]. Therefore, Roche set out to construct a genealogy of "Buddha-Confucianism mixed" characters and fiercely criticized it. The so-called "Mixed Buddhism and Confucianism" is mainly composed of what we usually think of as the "psychology" system, whose members include Lu Jiuyuan (1139-1193), Yang Jian (1141-1226), Chen Xianzhang (1428-1500) and others, and finally wang Shouren. The construction of the "Mixed Buddhist and Confucian" character genealogy can be seen as a dismantling of qi science's theory of the Taoism of mind, marking an important step in qi science on the road to striving for Confucian orthodoxy.
If the classification of mind science into the Buddhist system is the "judgment" of qiology to the ideological rivals of the same era, then the criticism of Confucian sages such as Mencius is the subversion of qi to the entire mainstream tradition of Song and Ming Confucianism, including science and mind. As the common source of thought of science and psychology, the importance of Mencius needs no more words. However, Qi science broke with tradition and aimed its critical fire on Mencius. The specific approach is: to take the criticism of viewpoints as the clue, advance layer by layer, and eventually form a comprehensive encirclement and suppression of Mencius's ideological system. In the theory of mind, qi science denies the existence of the moral mind and insists that the mind is only perceptual; in the theory of sex, qi science opposes the theory of sexual goodness and advocates the "temperament" theory of human nature [20]. Under this premise, the "re-sexual" model also loses its effectiveness. Even in qi, qi science rejects Mencius as the source of thought. In all the writings of Wang Tingxiang, the representative of qi science, only one mentions Mencius's "Haoran Qi" and is not discussed in depth. It can be said that qi's critique of Mencius is comprehensive and thorough. At the same time, it should be noted that the criticism of Mencius does not mean the approval of Xunzi. On the whole, qi science inherits the two traditions of ancient Chinese "yuan qi cosmology" and "moral qi". If specific characters are used as examples, we can regard Zhizi and Cheng Hao as the source of qi thought. The influence of these two on qi is far greater than that of Xunzi. Of course, in terms of the overall scale, qi science is only based on Confucius as authentic, and other Confucians may have gained occasionally, but none of them have been able to continue the whole of Confucius's Taoist system.
Qi science believes that the way of Confucius has the characteristics of changing from time to time. Qi science has repeatedly emphasized that the essence of the Tao, not the form, should be mastered, and behind it is the unchanging heavenly principle in the science of science. Wang Tingxiang said:
Confucians say: "There are all forms in the heavens and the earth, but reason is immortal", this kind of nonsense is also. Rational invisible, and decayed? According to its facts, after concessions, it is for the release of logging, and after the release of the felling is for usurpation; the field is bad and the county is set up. The former cannot be done in the future, the ancients cannot be suitable for the present, the time is appropriate, the deceased are all dogs, are not also decayed? [21]（P887）
This is the belief that not only does the Tao have different forms of expression at different times, but also whether the Tao can ultimately manifest in heaven and earth is constrained by various factors. Qi science attaches great importance to the role of political situation, social environment, and human factors, which makes qi science and Taoism have the characteristics of "pragmatic". Historically, Mencius's way did not work in the Warring States: "There is an irrevocable trend under the heavens, so there is a time when it cannot be done." Machines are also in people, sages and why not? Mencius's way must not be practiced in the Warring States, is it not the sin of Qi qi and liang? Also its potential"[21] (P796). The way of Yao Shun was implemented at that time, but it cannot be said to be "exhausted": "The tao is endless, so the saints cannot." The things of Yao and Shun are those who have not been able to do it; the things of the three generations, there are those who have not been able to do it by Yao Shun"[21] (P763). From this, we can distinguish between two levels: first, the Tao must have the right internal and external conditions in order to manifest itself; second, after the Tao manifests itself, it still needs to continue to profit and loss. Such a theoretical design undoubtedly lowers the Dao to the level of the real world, and can even be said to serve the real world. Qixue unabashedly said that confucius's way is beneficial to national governance, and national governance is inseparable from Confucius's way: "The way of the saints is the country under the heavens, so morality, benevolence, etiquette, and criminal law are used together, and it is feasible to be peaceful with humanity, the foundation of the universe, and the passage of all generations." If there is no king in the world, then there will be confucius' way to live and live, why not? Beneficial to Zhiyuner"[21] (P856). Understanding The Taoist system from the perspective of beneficial to national governance is the most important theoretical feature of the Qixue Daoist theory.
Corresponding to the metaphysical nature of the dissolving Tao, qi science also dissolves the sacredness of the Four Books. The Four Books have a foundational significance for the construction of the ideological system of science and psychology, while qi science withdraws this base and exalts the importance of the Six Classics. Wang Tingxiang directly put forward the idea that "the Tao resides in the Six Classics": "Those who live in the Six Classics, the residence of the Tao, so Zhongni takes the teachings of the world"[21] (P832), and bluntly said that within Confucianism, betraying the way of Confucius and learning the Six Classics is a heresy: "The house of the Tao, not the Six Classics? To the point of learning, not a saint? Words are not based on the Six Classics, and the nine streams are enough to confuse the truth; rhetoric is not based on saints, and heresy is enough to obscure them. ...... Therefore, it is said that the Heresy of the Confucians is also different from the saints" [22]. Since then, the unique character genealogy and classical system of Qixue Dao theory have been constructed.
Fourth, the aftermath
Yu Yingshi once proposed that Zhu Xi divided "Taoism" and "Taoism" into two stages. From the "Ancient Holy Spirit" to the Zhou Gong is the era of "Taoism", and its most prominent feature is the unity of the inner saint and the outer king. At this stage, the reigning "sages" have put the Tao into practice, so there is no need for another group of people to come out and devote themselves to "Taoism." After the Duke of Zhou, neisheng and waiwang split into two, and history entered the era of "Taoism" initiated by Confucius[23] (P15). Yu Yingshi also emphasized: "The central concern of Confucius's following 'Taoism' is still 'ruling the world'" [23] (P31). It should be said that such a division undoubtedly has a certain rationality, but it is inevitable to give people the impression that the development of history can sort out the two lines of Taoism and governance, which were once unified and then separated for a long time. The mission of Confucianism and Taoism is to make the "rule of the world" more standardized and rationalized.
Is this really the case? Through the above discussion, we know that the Song Ming Confucian Taoism is divided into three main types: the theory of the Taoism of Science, the theory of the Taoism of Mind, and the theory of Qixue Daoism. At least in the theory of the Taoism of the Mind, "ruling the world" is not the only pursuit, which can be verified from the admiration of Yan Zi by the Mind Study. Yan Zi is not a "WTO entry" figure who is good at doing things, nor does he lack the theoretical exposition of "ruling the world", but he is still highly respected by the study of the heart. This shows that "self-seeing" is as important as "walking for the king" and "enlightening the people's way". Even in the science of science and qi, which aims to "rule the world," its Taoism cannot be understood merely as helping to govern "ruling the world." The theory of rational Taoism exalts its own subjectivity and has a considerable degree of self-expectation and responsibility for "ruling the world". The theory of qixue Daoun puts forward long-term goals for national governance, which is not something that can be achieved in the short term. All of the above prompts us to reflect on the way of thinking that places the Theory of Taoism in the dual structure of "Taoism-Governance".
In fact, this dualistic structure tends to go to two extremes: First, to make the doctrine of unity a vassal of power. As mentioned above, some later Scholars of the Yang and Ming Dynasties enthusiastically praised Ming Taizu's "unity of kings and masters", a practice that reached its peak in Qing Confucianism, with Li Guangdi (1642-1718) and Li Fu (1675-1750) and others touting The Kangxi Dynasty for integrating Daoist unity and governance into one, and showing his flattery [10] (P75-105). The Confucian praise of the emperor may have multiple purposes, but it is expected to become an important factor in the "imperial master" who assists in ruling the "world". The negative effects are thought-provoking. Second, the Theory of Taoism is portrayed as a "weapon" against imperial despotism. Some contemporary scholars have taken their own standpoint and given the Taoism a unique identity. Zhang Heng proposed: "If people have no way to escape between heaven and earth, Taoism will become the only force that can compete with them." Yang Rubin believes that "since the Song Dynasty, a history of Yao Shun's discourse can be said to be a history of the struggle between Confucians and imperial power" [25]. This article believes that the above views are debatable. There is no doubt that in Song Ming Confucianism, there is indeed a content of criticism of the regime, and because of this, some Song Ming Confucians have always been praised by the world. But at the same time, it is also an indisputable fact that a large number of the treatises of Song Ming Confucianism are also full of content defending imperial autocracy. Like all ideas, Song Ming Confucianism is a product of the times and cannot transcend its own era. On the whole, the criticism of imperial power as an authoritarian regime in the sense of modern political system is not within the scope of Song Ming Confucianism. The ultimate goal of Song Ming's Confucian and Taoist unification theory is still to guide the regime, society, and country to a state of good order, rather than to oppose it. The reason for the emergence of the "Taoist system against autocracy" theory still stems from the narrow vision of the understanding of the Taoist unification theory in the dual structure of "Taoism-governance". Once the performance of the rule is not satisfactory, in order to maintain the loftiness of the Taoist system, the two are regarded as a state of confrontation. It should be noted that such an approach is equally undesirable.
Therefore, we should examine the Theory of The Taoism of Song Ming Confucianism and Taoism in a broader perspective. As far as the cross-cutting plane is concerned, there is a complex interaction between the Taoist system and the rule of governance, and there have been rich practices and full discussions in history, which will not be repeated. If we look at it from a vertical perspective, then the spectrum of Taoism will be more diverse. In essence, Taoism is a kind of power, and the construction of Daoist unification theory means the allocation and strengthening of resources by power. Although Theory of Science, Mind Science, and Qi Science respectively constructed Taoism that adapted to their own doctrines and had different forms of expression, while forming a situation of internal competition in Confucianism, they also jointly defended the true spirit of Confucianism represented by the Way of Confucius. In the view of the Song Ming Confucians, the Way of Confucius is the only universal truth that spans time, space and region. Any new inheritor of the Taoist system must be on the historical extension line of Confucius's way, and cannot be "listed." From this we can see that the Taoism has supreme power and is an open continuum that is not monopolized by individuals, including by regimes that are not temporary and permanent. Therefore, some Confucians praised the culmination of Daoist unity with the monarch, which obviously deviated from the main axis of Song Ming Confucianism and Taoism. At the same time, the ideal blueprint depicted by the Taoist system is always in the process of continuous development and improvement, which is the vitality of the Continuation of the Daoist system. For all these reasons, Song Ming's Confucian theory of Taoism presented a very unique theoretical spectrum: from a distance, it was a whole with strong vitality, and all schools and sects believed that Taoism had a lofty status, so that many Confucians swore to die to defend the dignity of Taoism; upon closer observation, they found that its interior was colorful and colorful, and the expositions of Different Schools on Taoism had distinct factional characteristics. It can be said that the Taoist theory is an organic synthesis of unity and diversity. In short, the interpretation and exposition of the Taoist theory by the Song and Ming Confucians represents the Confucians' deep thinking on the individual, society, the state and even civilization, which has important theoretical significance.
concentrate:
Even the concept of "Taoism" itself is used by Buddhism. Zhi Pan's "Chronicle of the Buddha's Ancestral System" says: "Cut from shakya the Great Sage, from the Dharma Wisdom, one Buddha and twenty-nine ancestors, and called this era, so minghua matters and the Taoist system is also" (Zhi Pan. Annotations to the Buddhist Chronicles[M].Commentaries on the Interpretation of the Dao Method. Shanghai: Shanghai Ancient Books Publishing House, 2012.5). This paper argues that the universality of concepts does not affect the independence of ideological positions, and there is no doubt that the theory of the taoism of science has distinct Confucian characteristics in terms of character genealogy, inheritance path, or theoretical goals.
Song Ru's autonomous participation in realpolitik occupies an important position in the history of China's political development, see Deng Xiaonan's related research. By examining the trajectory of the transformation from "the way of the emperor" to "the time of the monarch", from the "Bilong Han Tang" to the "three generations of the saying", from "pursuing the holy will" to "ruling the world together", Deng Xiaonan revealed the process of improving the autonomy of political participation in the northern Song Dynasty. See Deng Xiaonan. The Law of the Ancestors: A Political Brief of the Early Northern Song Dynasty[M].Beijing: Life, Reading, and Xinzhi Triptych Bookstore, 2014.404-427.
Although Li Qian and Sima Guang and others also set off a wave of "doubtful Meng", Mencius's promotion in the Song Dynasty was unstoppable. See Xu Hongxing. Mencius's Ascension Movement between the Tang and Song Dynasties[J].Chinese Social Sciences, 1993, (5): 101-116.
Zhou Chicheng proposed: "Han Yu said that the Daoist system was interrupted after Mencius, but he had another version of the Daoist theory, with Xunzi and Yangxiong as the descendants of the Daoist system, and even a version of the Daoist system that accommodated Mozi. See Zhou Chicheng. A New Exploration of The Tang and Song Dynasties[J].Philosophical Studies,2016,(3):29. This article does not discuss this in depth, but still follows the mainstream view of the academic circles and regards Han Yu as the representative of "Zun Meng And Xun".
It should be noted that there will be subtle differences in the construction of the Taoist genealogy between different theorists, and even in different periods of the same theoretician's (such as Zhu Xi's) thought. See Ding Sixin. Tension and Fusion: The Formation and Development of Zhu Xi's Taoist Theory[J].Zhongzhou Academic Journal, 2019, (2): 103-113.
Feng Youlan pointed out: "There are so-called 'governance' and 'Taoist unification'. 'Jun' is the political supreme ruler in feudal society, which belongs to the aspect of 'governance'; 'shi' is the thinker who creates illusions for the feudal ruling class, and belongs to the aspect of 'Taoist unification'. See Feng Youlan. Criticism and Self-Criticism on Confucius's Discussion[J].Philosophical Studies,1963,(6):45. Although Feng Youlan's above theories have a certain mark of the times, its division of "governance" and "Taoist unity" is undoubtedly clear and accurate.
Araki pointed out: "The construction of the Taoist system is not so much concerned with the personality of the people in the Taoist lineage or their social environment, but rather from a certain perspective, and neatly incorporates them into the Taoist system." In this regard, the same situation exists among the various schools of Buddhism, for example, Nagarjuna is considered to be the ancestor of the Eight Sects, but each sect accepts only the part of Nagarjuna's teachings that is most in line with its own sect's teachings, and does not think about the whole picture of Nagarjuna's thought. See (Japanese) Araki Migoku. The Decline of Taoism and the Unfolding of the Neo-Confucian Tradition[A].Wu Zhen,(Japanese) Azuma Shigeji. Thought and Literature: A Study of Confucianism by the Japanese Scholar Song Ming[M].Shanghai: East China Normal University Press, 2010.5. Araki has very keenly captured that the theoretical construction of Taoism has a very obvious tendency to choose. This also reveals that the doctrine of the Debut System inevitably contains factional characteristics.
Wu Zhen pointed out: "On the one hand, Wang Qi acknowledged that Mencius's theory of conscience had enlightened Yang Ming, and on the other hand, he emphasized that Yang Ming's conscience could actually go up to Mencius and go directly to Confucius. See Wu Zhen. The Unified Theory of The Taoism of Mind Learning: Centered on "Yan Zi Is Gone and The Sacred Scholar Dies"[J], Journal of Zhejiang University (Humanities and Social Sciences Edition), 2017, (3): 67. In the middle of the Ming Dynasty, with the refinement and deepening of the analysis of some theoretical issues, whether it is theory of science, psychology or qi, some Confucians have supplemented and revised Mencius's teachings, rather than affirming them in an all-round way, which is a trend worthy of attention in the history of the development of Confucianism.
"Sex and the Heavenly Dao" comes from the Analects of Gongyechang: "The Master's articles can be obtained and heard; the Master's words and the Heavenly Dao cannot be obtained and heard." This is Zigong lamenting that the "sex" and "heavenly way" parts of Confucius's teachings are not fully manifested. Later scholars summarized the core content of Song Ming Confucianism as "Sex and Heavenly Tao". Hou Wailu said: "Song Ming Rigaku (author's case: 'Rigaku' here is equivalent to Confucianism in a broad sense) was the ruling ideology of the late feudal society, and 'Sex and Heavenly Dao' was the central content of the discussion of Rigaku. See Hou Wailu, Qiu Hansheng, Zhang Yizhi. Preface to the History of Song Ming Science[M], Beijing: People's Publishing House, 1997.1.
Despite some controversy, the rise of "qiology" as an academic school is of great significance in the entire history of the development of Confucianism in East Asia. See Zhou Lei. "Qi Turn" from the Perspective of East Asian Confucianism[J].Confucius Studies, 2019, (6): 148-157.
"Zen" in the context of Luo Qinshun's discourse refers to Buddhism in the broad sense, not "Zen" in the narrow sense. Deng Keming also pointed out: "According to its literal meaning, Zen studies refer to the Zen way of thinking, and are not necessarily limited to Zen monks or Zen masters. See Dun Keming. Rationality and Mental Nature: A Study of Ming Ru Luo Qinshun[M].Taipei: Liren Bookstore, 2010.63.
It should be noted that in Luo Qinshun's exposition, "mind science" does not specifically refer to "Lu Wang's heart science", but generally refers to the theory of expounding the theory of nature, qi, heart, sex and so on. In the Book of Sleepy Knowledge, Luo Qinshun has "Zhu Zi ... Inventing the Magic of Mind". See Ro chin shun. Sleepy Knowledge (Volume 1)[M].Yan TaoDian School. Beijing: Zhonghua Bookstore, July 2013.
Some scholars believe that qi science belongs to the "Xunxue lineage". See also: Zheng Zongyi. On the Establishment of "Qi" in Confucianism[A].Yang Rubin, Zhu Pingci. Confucianism's Theory of Qi and Gongfu[M].Taipei: National Taiwan University Publishing Center, 2005.250; LIU Youming. The Philosophical Model of the Confucian Natural Qi Theory of the Ming and Qing Dynasties[J].Journal of Philosophy of Chengchi University, 2009, (7): 1. There are two problems with this view: first, as far as the position of Qi itself is concerned, most of them intend to draw a clear line with Xunxue, which can be confirmed by the criticism of Xunzi by Luo Qinshun, Wang Tingxiang and others; secondly, due to the more distinct theoretical characteristics of Xunxue, it is difficult to include all of Qi.
Wang Tingxiang said: "Zhongni did not speak in a slight way, heresy arose and justice was chiseled, and Si Dao was mixed with it, and its origin was gradually lost." Non-heretics can be mixed, and confucianism can be mixed. "See Wang Tingxiang. Wang Tingxiang (volume 3)[M].Wang Xiaoyu Dian School. Beijing: Zhonghua Bookstore, 1989.750.
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