【李存山】中華平一包養經驗易近族的耕讀傳統及其現代意義

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The farming and reading traditions and modern meanings of the Chinese people

Author: Li Cunshan

Source: Original “China Academy of Social Sciences Graduate School of Students” No. 1, 2017 Baster Message Board

Time: Confucius was in the 2568th year of the Dingyou year, Gengchen

           Jesus April 23, 2017

Content summary:The ancestors of the Chinese people have gradually evolved from maritime production to agricultural civilization in the era of Mi Xi and Shen Agricultural. During the reign of the reign of the reign of human ethics, there was already a value orientation of advocating human ethics; by the Xia, Shang and Zhou dynasties, China had already had school teaching with the theme of “Ming Renren”. In short, agricultural civilization plus school teaching mainly based on “Mingren” is the farming and reading tradition of the Chinese ethnic group and Chinese civilization. This article believes that filial piety and brotherhood are the basis of morality, respect for morality, hard work, human and heaven, self-improvement, cooperation and nation, etc. are the “normal ways” of civilization formed by the Chinese people in the farming and reading tradition, and these still have major real value in this era.

Keywords:Build a country with farming, read traditions, and the common way of civilization

The Chinese people of China have established a country with farming, and spread their families with farming. “The Book of Changes·Xi Zixia” says:

In ancient times, Bao Xi’s king was the whole country. He looked up and looked at the sky, looked down and watched the method on the earth, and observed the bird’s and birds’ texts, and adapted to the earth. He took the body nearby and the objects far away. So he started to write the Eight Trigrams to understand the virtues of gods and to illustrate the feelings of all things. It is a tandem and is a network treasury, and it is a treasury to take the “Leave”. Bao Xi was not there, but Shen Yuan made it. He used wood to make a lee, rub wood to make a plow, and the benefits of ploughing and wovening were to teach the whole country and take the “Yi”.

This passage shows that the predecessors of the Chinese nation constantly recognized the Liuhe and human species in the natural world in ancient times, and created the civilization result of the “Eight Trigrams” (which later called the “Book of Changes”), and gradually evolved from the maturity production of Bao Xi (also known as Mi Xi) to the agricultural civilization of the divine farming world. Mencius said:

Food food and clothing, live without any teaching, and is close to birds. The sage was worried about it and made him become Situ, and taught him to be kind: father and son have relatives, rulers and ministers have different meanings, husbands and wives have different orders, elders and children are orderly, and companions have faith. (Mencius, Duke Teng Wen’s 1)

Xiè was a figure from the period of the Lu and Shun period. He once served as Huo Zheng and invented the method of Mars’ era, which should be required by agricultural production. He also helped Da Yu control the flood, but was later recorded as Situ, who was in charge of human education. This explanation has already developed a short-term value orientation in the Chinese literature during the period of Shun and Shun periods, which advocated human morality. The Doctrine of the Mean says that Confucius “whose ancestors talked about Shun and were disgraceful to the civil and military.” The “Shang Shu” compiled by Confucius started with “The Divine Destiny”, which was not occasionally. Mencius also said:

Design it as a school to teach it; 南 is to nourish, school is to teach, and school is to shoot; Xia is to school, Yin is to call it, and Zhou is to call it, and the three generations of learning are shared by them, which are all the reasons why people are in harmony with the wise people. ” (similar to the above)

This also shows that as of the three dynasties of Xia, Shang and Zhou dynasties, China already had school teaching with the theme of “Ming Renren”. In short, agricultural civilization plus school teaching with the main focus of “Ming Renren”博官网网网，博取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取/p>

1. Filial piety and brotherhood are the basis, and morality is advocated

The Chinese people have established their country by farming since ancient times, and agricultural civilizations mostly live together. Therefore, a major feature of Chinese civilization’s differences among Eastern civilizations is to value clans and href=”https://twhugdating.org/”>Baosheng Sweetheart Network Family. For example, Mr. Hou Wai-shou talked about the characteristics of “China’s modern society” in “General History of Chinese Thoughts”, pointing out that in the modern era in the East, its advancement of civilization was “stimulating the opposition between cities and rural areas”, and “city made the clan system unchanged and replaced it with it. The country is based on the region, and its development path is “from family to private property and then to the country, the country replaces the family”; in this regard, the modern Chinese society has adopted the “new-innovation” approach to the civilization, and “clan regime is retained in a civilized society”, which is characterized by “from family to country, the country is mixed in the family” [②]. Of course, this is with the modern Chinese societyCultivation market has always been established by agriculture, and the villages in China are related to family gathering.

As the main trunk of Chinese civilization, Confucianism said that filial piety and brotherhood were the beginning of benevolence, and “benevolence” was a general “love for people” (Study of Songs·Yuanjing”: “Fan asked benevolence, and the Master said: ‘Love for people’”Cultivation Market), which is what Confucius said, “the love of the crowd.” Mencius then proposed “be kind and be kind and be kind and be kind and be kind and be kind and be kind and love things” (“Mencius·The Soul”). Confucianism says that “benevolence” is the highest standard of morality, and filial piety and brotherhood are the beginning of benevolence. Through “respect our old and the old of others, and young and the young of others” (Mencius, King Hui of Liang) and through the “being of benevolence” of the way of “loyalty and forgiveness”, that is, “If you want to stand up, you will stand up, and if you want to achieve others” (Monks. Yongye)), “Do not do to others what you do not want others” (Monks. Huigong of Liang) and achieve broad moral harmony. It not only has a wide moral meaning of human relations, but also has the ecological protection meaning of “love things”.

Confucius said: “If you study without thinking, you will be confused, and if you think without learning, you will be in danger.” (“Theory·Fortune”) “A righteous person learns widely in literature and asks for gifts, you can be without a storm!” (“Theory·Yongye”) Mencius said: “If you eat and wear clothes, you will live without teaching, and you will be close to birds and animals. The sages are worried about it, Make the Cong to be Situ, teach people to be kind: father and son have relatives, monarch and ministers have meaning, husband and wife are different, senior and young are orderly, and accompany with faith.” (“Mencius, Duke Teng Wen’s 1”) In the “tyranny” study that Mencius imagined, in addition to “having a constant life and perseverance