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According to the distinction between Confucianism, Taoism and Heaven and Man from the same origin of “大” and “true”, “大”

Author: Sun Guang   Zhang Junhua

Source: “Anhui Major Study” (Part Philosophy Edition) 2024 No. 1

Abstract: As the “大” and “大” of the two focus concepts of Confucianism and Taoism, the academic community believes that it is near its shape, sound and meaning. Exploring the relationship and differentiation of the two characters from the source of characters is a feasible way to explore the division between Confucianism and Taoism. From the source of the word, “true” and “大” are originally the same word, both like throwing people into a cauldron to cook them. They are a kind of human sacrifice to enjoy ghosts and gods with human flesh. They represent the view of “man” completely belonging to “heaven”, and at the same time implies the meaning of the way of heaven serving human affairs. The difference and differentiation of the two characters afterwards are caused by the differences between Confucianism, Taoism, heaven and man. Taoism comes from historians, and continues the tradition of ancient witch history, focusing on “using man to heaven”, and focusing on applying the word “true”. Its connotations emphasize nature, and against human beings, it is precisely the inheritance of the energy of “man” in the sacrificial ritual of “heaven”. Confucianism inherited the tradition of tribute since Duke Zhou, emphasized “to unite people with nature”, and emphasized the way of heaven to serve human affairs, and the focus was on domineering politics. Therefore, Confucianism applies the word “六” and is derived from the smooth origin of the ghosts and gods of memorial and divination to the “right” of the lower political order, and its focus is from “god” to “man”. Although the words “true” and “博” originate from religious memorial service, they emphasize the fair order of people and society in the use of the two Confucian and Taoist schools. The distinction between the meanings of the two also represents the two classical paths of the development of the late Chinese people’s view.

 

Keywords:  生  True  Confucianism  Taoism  The View of Heaven and Man

 

Author Introduction: Sun Guang, a postdoctoral fellow in the Department of Chinese Language and Literature (Zhuhai) from Zhongshan, a doctorate in literature; Zhang Junhua, a professor from Shandong Financial Arts Institute, a doctorate in literature.

 

 

The two words “Zhen” and “Zhen” have been widely recognized in the academic world as their shapes and sounds. For example, Qiu Xigui and Li Jiahao pointed out: “The two words “Zhen” and “Zhen” are both similar in the shapes and sounds.” (1) These two characters are key concepts in the academic terms of Confucianism and Taoism, and are also the key points of discussion. Therefore, the connection and differentiation of the two words can actually be a major starting point for the division between Confucianism and Taoism. In recent years, students such as Yang Shaohan and Yu Xuetang have tried to test the meaning of the word “true” from the font source and its connection with the Taoist “true” (2). This research method is undoubtedly advisable. However, on the one hand, these results are less instructed in the text of the word “true”, and there is still room for exploration of the font origin of “true”, especially the connection and differentiation of the two words “true” and “大”; on the other hand, some scholars have evaluated the differences between Confucianism and Taoism from the word “true” and discussed completely from the religious perspective, and also Preparing price pttAll the Confucian and Taoist thoughts that are understood are separated. Therefore, there is still a space for further assessment of the connection and differentiation of the two words “true” and “大”, as well as the connotation of the thinking represented in the two schools of Confucian and Taoism.

 

1 , “Zhen” and “Zhen” are of the same origin and the sacrificial sacrifice

 

Regarding the interpretation of the word “Zhen”, the academic community has basically reached a common understanding, that is, it is believed that this character is from the divine to the tripod, and is often mixed with the word “Ding” in oracle bone inscriptions and bronze inscriptions. However, the interpretation of the word “Zhen” has not yet been explained. “Bronze Inscriptions” records four characters of the word “Zhen”: (Bozhen Li), (Ji Zhenli), (Ji Zhenli), (王gui), (true plate). The analysis of the shape of the relevant characters, as far as I can see, has two more fair classic opinions:

 

One is the ancient text that believes that the upper part of the word “true” is “extinct” ““, the lower part is “Bai”. The representative scholars who hold this statement are Tang Lan and Zhu Fangpu. Tang Lan said: “It is from BeThe sound of the dagger is not a dagger that changes the dagger, but it actually destroys the ancient Chinese texts. . “(3) Zhu Fangpu also agreed with him that when the two discussed, they all regarded “Zhen” as the original text of “Zhen”. The words of the Tang and Zhu had a basis for both form and sound, but the meaning of the characters was different. In a word, the common meaning of “Zhen” and “Zhen” went farther and farther away, but they were not based on the meaning of “Zhen” and “Zhen”. The phenomenon of mixing or borrowing, saying that “true” is the original text of “treasure”, lacking the basis for writing or training. Secondly, “be” and “jade” can be used to express wealth, but “” and “elimination” are far from each other, and from “elimination” can not be mixed. “Treasure” can not be mixed. “Treasure” is even more unrelated. The word “” is derived from “” and the meaning of “公” is also derived from its profound meaning (4). However, if the word “公” is changed to “公” and “公” to “公”, its meaning is near the word “公” rather than treasure or precious. From this we can see that the word “公” must not be obtained from “公”, and “公” and “公” must not be the same word.

 

The second is to believe that the upper part of the word “公” is the ideologetic character of “公”, and the lower part is “公” and “公” are “公” and “公”. The representative scholar who holds this statement is Dong Liechi, who said: “The structure and original meaning are unknown. The original text is from “Bei” and “Ding” to “Wi” from “Wi” from “Wi” to “Wi”. Later, “Bei” and “Ding” are referred to as “Bi”, and “Bei” and “Bi” are referred to as “Ding”. ” (5) The word “the ideology of ‘生’ from the upper part” by Dong Liechi is called “the ideology” of ‘生’ from the upper part” is called “Ding” in the lower part. The original book of “中国” refers to , which is actually nowhere to be seen, but the error of editing is used to reason, which means ‘s word. What is called “no” also refers to In terms of “六子子”>. Qiu Xigui said: “The character “Ding” comes from, which is the sound symbol of the accent, and “Ding” belongs to the farming department. …There are some or no next to the word “子” in the bronze inscription “子”. ” (6) It is similar to Dong Liechi’s words. However, it may be inaccurate to TC: