Chatting is the most noteworthy cultural phenomenon in the medieval history of China. Because of its rise with the metaphysical style of Wei and Jin Dynasties, it is often called Wei and Jin Talks. According to the definition of Tang, a scholar in Taiwan Province Province, the so-called "talking about capital in Wei and Jin Dynasties" refers to an academic social activity in which life, society and cosmic philosophy are the main contents and rhetorical skills are the basic ways. [1] It can be seen that, as the external expression of metaphysics, the cultural significance of Qingtan is far more important than its theoretical value.
There are different concerns about the conversations in Wei and Jin Dynasties. Today, this kind of talk can be regarded as high culture, but when it happens, it is actually about politics. For example, the "existence" of metaphysics is really related to the choice between scholars and nature, and the theory of "four books of natural gifts" is closely related to the ownership of political groups at that time, and it is by no means "just an ornament of celebrity status" [2] Talking about nothingness is good for metaphysics, has an impact on the political atmosphere of "not taking things for yourself" and has a direct role in promoting the social atmosphere of letting people live and work in peace and contentment. Therefore, in ancient times, talking about nothing often became a scapegoat for the "five generations of indisputable", facing up to the shortcomings and attacking them. A famous saying by Fu Xuan in the Western Jin Dynasty in "Lifting the Clear Source" can best explain the problem: "Wei Wu, who is close, is good at illusion, and his punishment is precious in the world; Wei Wen is eager to understand, while the world is humble and sober. Later, the theory that Gang Wei didn't take it and didn't let it go was more than that of the ruling and opposition parties, so that there was no discussion in the world, and Qin's death recurred. " (Biography of the Book of Jin) Fan Ning even blamed Wang Bi for making peace, and denounced that "his sin is deeper than solving the state"! (Biography of Jin Fan Wang Fuzi Ningchuan) Others, such as Gan Bao, Ge Hong, Pei Wei, Jiang Biao, Bian Bian, Zhan Ying, Xiong Yuan and Chen Qi. , also wrote severe criticism, even Wang Yan, Huan Wen, Wang Xizhi and other celebrities all blame themselves or reflect, and put the responsibility of national subjugation on Qing Tan.
It can be said that the crime of "talking about the wrong country" is not added by future generations, but the knowledge that most people in the contemporary literati class "learn from mistakes". Since the "injurer" voluntarily surrendered himself, it is no wonder that future generations should make a heartfelt comment when deciding to build a coffin. Tang Xiu's "The Scholars in the Book of Jin" says: "There was the A Jin Dynasty, which started in China and ended in Jiangzuo. They all admire the Chinese Classics, and their ancestors described the mystery in Que and rejected the solemnity. They talked about etiquette from the beginning, pointing out that etiquette is popular and their eyes are lofty. So the charter was abolished, the famous religion was destroyed, the five lakes competed with each other, and the second Beijing followed suit. Extreme luck is gone, but it is a long sigh. " Gu's "Zhengshi" article in Rizhilu is also called: "Interpretation of the Six Classics, Zheng Xuan and Wang Su are the end of the Han Dynasty; Lao Zi, Zhuangzi, Wang Bi and Yan He were the beginning of Jin Dynasty. As a result, the country plummeted, religion plummeted, Qiang and Rong rebelled, and princes and ministers changed frequently. Who is not the fault of the sages in the forest? " He added: "Where there is national subjugation, there is national subjugation. Debate between national subjugation and national subjugation? Yue: Changing one's surname to a first name means national subjugation and full of benevolence and righteousness. As for attracting animals to eat people, people will kill each other, which shows that the country has perished. Why did the talk of Wei Jin people ruin the world? It's what Mencius called Yang Mo's words. As for those who make the world become a beast without a father or a gentleman. ..... from the beginning, and righteousness is famous all over the world. "All the crimes of' conquering the world' are attributed to empty talk. Zhao Yi's Notes on Twenty-two Histories also traces back to the source, observes its changes, and praises the disadvantages of Xiu De. Although there are occasional fairness theories in ancient and modern times, [3] it is difficult to reverse the case.
In a word, the ancient comments on the peace talks were all related to politics. Until modern times, people's understanding of the Wei-Jin peace talks really changed from political criticism to cultural research. In modern times, the study of Qing Tan culture originated in Japan, and began with Textual Research on the Origin of Qing Tan published by Kojiro Chengcun in 19 19. Its rear has been extended to the sea without interruption. Watching the waves, people who pay attention mainly focus on the following aspects:
(1) The Origin of Qing Tan describes the rise and fall of Qing Tan culture, especially what neighbor Qian Mu said is the most concise and vivid. Qian Mu said: "In the Eastern Han Dynasty, scholars were tired of learning classics, and scholars from all over the world gathered in the capital and gradually began to study and talk. As for Wei Shi, he has the purpose of' making it clear'. From the beginning, it became a fashion. Yanhe and Wang Bi were masters at that time and wise men in the bamboo forest, and they heard voices one after another. As for Yan Wang and Yue Guang, the smoother the wind. In the afternoon, in the east, Jiangzuo is full of wind and water, and learning is still along. It was not abolished until the reunification of the Sui Dynasty. " [5] Although there are not many words, the beginning, inheritance, turning point and decline of talking about capital are clear. In fact, the origin of clarity includes two levels: one is the ideological source of clarity, and the other is the beginning of clarity. The previous question was traced back to the Eastern Han Dynasty by the academic circles, but whether the ideological origin came from Wang Chong or Ma Rong is controversial. In the 1920s, Qian Mu took the lead in accepting the pioneering significance of Wang Chong's book Lun Heng to the formation of metaphysics in Wei and Jin Dynasties with informative materials and eloquent eloquence, and pointed out: "If you want to talk in the afternoon, you can see that nothing has happened in the country, but it doesn't start with Wang Zhi's theory." [6] In the 1940s, discussions and arguments continued. First, He Changqun regarded Ma Rong, a scholar at the end of Han Dynasty, as an "enlightening figure" in the article The Origin of Qing Tan [7], while Sun Daosheng thought that "Wang Chong's philosophical thought was the only source of Jia thought in Wei and Jin Dynasties, which originated from Wang Chong and Wang Chong's Lun Heng [8]. Two years later, Du Fu wrote "Talking about Capital in Wei and Jin Dynasties and Its Influence", arguing that "the beginning of talking is not limited to the beginning". Some masters of Confucian classics in the Eastern Han Dynasty, such as Jia Kui, Xu Shen, Zheng Xuan and Ma Rong, "more or less showed the style and factors of talking about capital". [9] In recent years, Fan put forward the view that "famous scholars and writers in the Western Han Dynasty began". [10] In fact, it can be traced back to Zhuangzi in the Warring States Period, but it will also make the topic farther and farther away from the essence of Qing Tan's thought. I think the "Wang Chong Theory" of Qian Mu, Sun Daosheng and others is more appropriate and reliable on this issue. [1 1] As the starting point of the discussion form, most scholars hold the theory of "Qing Yi in the late Han Dynasty", and scholars such as Chen Yinque, Tang and Du Fu hold this view and have reached a conclusion. In the 1990s, on the basis of Qian Muhe, Tang strongly refuted the public opinion, arguing that "Qing Yi" in the late Han Dynasty mainly focused on discussing current politics and evaluating people, and there was no abstract philosophy, so it could be excluded from the definition of Qing Yi, and the wind of Qing Yi originated from the wind of "wandering" in the late Han Dynasty. [12] Although the concept of Qing Tan in Wei and Jin Dynasties in Tang Dynasty is debatable, its logical argument does clarify many problems that predecessors have no time to delve into.
(2) The research on the stages and schools of Qing Tan actually contains the answers to many questions, such as when Qing Tan started, who Qing Tan lived in and how Qing Tan evolved. Ancient scholars, such as Zhao Yi, said that "Qing Tan began in the middle of Wei Zhengshi", and Yanhe and Wang Bi were disciples, "and it was not until Sui Chenping that it was swept". The evolution of Qing Tan is very clear, but it has not been clearly divided into stages. Modern scholars began to take measures to solve this problem. According to the relationship with politics, Chen Yinque divided the conversation into two periods, with "the late Wei Dynasty and the Western Jin Dynasty as the early stage of the conversation" and "the Eastern Jin Dynasty as the late stage of the conversation". (History of Wei, Jin, Southern and Northern Dynasties) has a broad vision and a general understanding. Miao Yue thinks: "The change of speech in Wei and Jin Dynasties can be divided into four periods. Wei Zhengshi was the first period, Wei Jin was the second period, Western Jin was the third period, and Eastern Jin was the fourth period. " The lines are clear and simple. And Huo Yuanjia, who holds the theory of four periods. He divided the Wei-Jin conversation into four periods: Zhengshi, Zhengyuan to Jingyuan, Xianning to Yuankang and Yonghe. These four periods are more specific, but not too far-fetched. [13] Tang adopted the "three-point method", taking the "wandering talk" at the end of Han Dynasty and the beginning of Wei Taihe as the "brewing and forming" period of wandering talk, and taking the Wei-Jin period to the Western Jin period to Yuan Kang period as the "revival and decline" period of wandering talk, which expanded the breadth of time and space. In his new book, A Study on the Life of Medieval Literati, Fan synthesized all the theories and published them in two ways: year number and AD year, and divided the Medieval dialect into germination (147-239), formation (240-249), heyday (250-4 19) and decline (420). As for the genre, it generally involves the issue of staging. There are three popular theories at present, one is Li Ming and Xuan Lun written by Sister Liu [14], the other is Qingyi and Qing Tan written by Japanese scholar Miyazaki Hayao [15], and the other is Haunted House and Chongyou written by Tang Yongtong. [16] The three theoretical viewpoints are different, and each has its own rational way. In particular, the theory of the Tang Dynasty is the most insightful insight, which runs through the Wei, Jin and Qing dynasties and their theories.
(3) What is the content of the conversation? Nature is the most concerned issue for scholars. One of the most famous is Tang Yongtong's Metaphysics of Wei and Jin Dynasties (People's Publishing House, version 1957), and most of the main topics discussed calmly are discussed in depth. Since then, many scholars have studied this issue, and the more in-depth monograph is Wang Baodi's Metaphysics of Zheng Shi (Qilu Bookstore 1987). The research shows that the core content is the so-called "San Xuan" composed of Lao, Zhuang and Yi. The theory of "San Xuan" probably originated in the Southern Dynasties and began to appear in Mianxue Chapter of Yan Family Instructions. Its text simply says: "Yanhe and Wang Bi, their ancestors narrated the mystery, praised it, and the scenery was covered with grass ... directly talked about their elegance, talked about grottoes, dissected the mystery, analyzed it, was fascinating, and the guests and hosts respected each other and entertained people. However, it is not urgent to help the world become a custom. In the Liang Dynasty, this style was reinterpreted. Zhuang, Lao and Zhouyi are always called San Xuan. " Wang Sengqian's Book of Commandments also mentioned "Zhu Xuan", which should also refer to these three books. In the records of metaphysics scholars in Wei and Jin Dynasties, words like Lao, Zhuang and Yi appeared frequently. Yan He and Wang Bi both interpreted Laozi, and Wang Bi, Zhong You and Ruan Ji all interpreted Zhouyi. Before Xiang embroidery, dozens of people annotated Zhuangzi. It can be seen that "San Xuan" has a supreme position in metaphysical empty talk. Other examples of "telling a family story" are (1) whether there is an end, (2) the theory of four books of natural gifts, (3) the theory of teaching by natural names, (4) the theory of words and meanings, (5) the theory of sages without intention, (6) the theory of famous scholars, (7) Buddhist scriptures and Buddhism, and (8). (See Tang Yi Ming's Talk in Wei and Jin Dynasties for details.) The content of talk in peace is actually the content of metaphysics. Many problems have deviated from the culture of talk in peace, become more formal and phenomenological, and become research topics in the history of pure philosophy.
(4) Research on the form of conversation. This kind of research includes the discussion of places, classes, programs, terms, props and many other aspects of conversation activities, and is the most cultural topic. Tang Yi Ming's doctoral thesis "Wei, Jin and Qing Tan" has a special chapter, which mainly uses the materials in Yan Qingyuan and Shi Shuo Xin Yu to outline the general outline of the debate from the aspects of participation mode, procedure, terminology, preparation, ideal state, game and social color. It is pointed out that peaceful conversation is "an exquisite and highly academic intellectual activity, which is different from ordinary games." Even with the psychology of winning, the nature of seeking truth has never been there. " [17] Tang's research is meticulous and thoughtful, which has the significance of filling the gap. The same is the study of "the way to make it clear", while Fan invented the word "spoken language" to "restore history" to the place, basic mode, tone, "odd number" and props of the conversation, which is vivid, informative and unique. [18] In addition, Ye Baicun, Xin Yingju and others also wrote articles about the style and influence of Qing Tan in Wei and Jin Dynasties, which enriched the study of Qing Tan culture centered on Shi Shuo in the 20th century.
(V) Evaluation of Talk As mentioned earlier, "talking about the wrong country" is the overall evaluation of talk by the ancients. Considering the political situation of feudal society and the unique concern of literati, this view has its rationality and practical significance. However, with the development of the times and academic progress, scholars have re-recognized the value of clarity from the perspective of the history of philosophical thought and cultural development since the 20th century. Many scholars not only do objective research on academic thoughts, but also inject subjective feelings into Qing Tan culture, and turn over the verdict in a big book. 1934, Rong Zhaozu published the book "Wei-Jin Naturalism", the first section of which was entitled "Injustice with Wang Bi", which systematically sorted out the thoughts of He, Wang, Ruan, Ji, Xiang and Guo, and called them "first-class in Wei and Jin Dynasties", which almost dominated the understanding of the whole academic community. For example, Confucius said: "Qing Tan mainly dissected metaphysics, analyzed the micro, and carried forward the meaning of Laozi and Zhuangzi, which played an important role and influence in the history of China's philosophy." "Making it clear is conducive to eliminating the fierce struggle between gentry factions, to relative stability in turmoil, to the integration of ethnic minorities and Han people, and to the development of Jiangnan, which has a positive effect." [20] Fan Jiang also devoted himself to the chapter "Making it clear in China does not necessarily lead to mistakes" in his recent works, pointing out that "metaphysical discussion has played a positive role in promoting the development of China's traditional thinking, especially theoretical speculation." "Wei-Jin talk is a new way of thinking, and the impact on traditional Confucian classics is a kind of ideological liberation." [2 1] Here, we can get a glimpse of the clear vein of people's deepening understanding of capital talks in the Wei and Jin Dynasties in the 20th century.
Through the above combing, it is not difficult to see that Qing Tan in Wei and Jin Dynasties affected the nerves of political elites and cultural elites from the day it came into being, and attracted the envy or disdain of intellectuals in previous dynasties. Today, Qing Tan has long been a thing of the past. The transformation from political criticism to cultural studies not only reflects the progress of cognitive vision and research methods, but also reflects the increasingly diversified value orientation of contemporary cultural ecology.
Precautions:
[1] See Tang's On Wei and Jin Dynasties, Taipei Dongda Book Co., Ltd. 1992 10, p. 43. The advantage of this definition is that it does not adopt the broad usage of Qing Tan (that is, Qing Tan is synonymous with Wei and Jin ideological trends), and it also excludes the specific meanings of "political criticism" ("Qing Tan") and "character criticism" ("evaluation"), thus highlighting the connotation and extension of Qing Tan.
[2] See Chen Yinque's "The Relationship between Tao Yuanming's Thought and Talking about Capital" and "Storytelling Mandarin and Wenzhong Club will write four books from the beginning to the end", Joint Publishing Company, 200 1 edition, the first 20 1-229 pages, the first 47-54 pages.
[3] Such as Zhong Shuo by Wang Tong, Xue by Ye, Wang Bi Lun by Zhu Yizun, Yan He Lun by Qian Daxin and Wu Dai Xue by Zhang Taiyan. , all to defend it, no superfluous.
[4] Journal of History, Volume 30, No.4, No.5, No.6, No.9 1 1.
[5] Case: There is a bracket in the original paragraph, which is omitted today. See Qian Mu's Introduction to Chinese Studies, Chapter 6, Talking about Capital in Wei and Jin Dynasties, Commercial Press, 1997, p.141-kloc-0/43.
[6] Qian Mu's Introduction to Chinese Studies, Chapter 5, New Thoughts in the Late Han Dynasty.
[7] Originally published in "Literature, History and Philosophy Quarterly"No. 1 VolumeNo. 1943, included in "Wei and Jin Dynasties Thought", the Commercial Press 1947 edition.
[8] Sun Daosheng's Textual Research on the Origin of Talking, Oriental Magazine, Vol.42, No.3, 1946.
[9] The original "New China" reprinted Volume 6, 1 1948, included in the Complete Works of Du Fu, People's Publishing House, 1962.
[10] Fan A Study on the Life of Medieval Scholars, Shandong Education Press, 200 1 Edition, p. 49.
[1 1] Publishing House: Biography of Ma Rong in the Later Han Dynasty: "Lu Zhi ... studied Ma Rong with Zheng Xuan less, and was able to learn from ancient and modern times, and was good at learning fine without being influenced by rules and regulations." He Changqun misread this sentence, referring to Ma Rong. Therefore, it is difficult for him to talk about Ma Rong as an "enlightenment figure". Yu Yingshi refuted this. See Scholars and China Culture, page 353.
[12] On Wei and Jin Dynasties by Tang Yi Ming, Taipei: Dongda Bookstore 1992.
[13] fearless "the stage of talks and the era of leaders", "China culture" 2, 1946.
Liu Dajie's On Wei and Jin Dynasties published in [14]1939 can be found in Penglai Pavilion Series published in Shanghai Ancient Books Publishing House 1998.
[15] Miyazaki Hayao decided to "make it clear", including Slim 3 1 volume 1, 1946.
[16] This statement comes from Tang Yongtong's article "Worship Guo Wei Shi", which was originally published in Peking University Publishing House's Yan Yuan Lun Xue Ji, 1984. Later, it was included as an appendix in Penglai Pavilion Series and Wei-Jin Metaphysics 200 1 edition of Shanghai Ancient Books Publishing House.
[17] Tang Yi Ming's Talking about Capital in Wei and Jin Dynasties, Chapter II, Textual Research on Capital Talking, pp. 37-62.
[18] See Fan's research on the life of literati in the Middle Ages, From Gold to Clay: A Celebrity's Talk and Its Historical Era.
[19] Rong zhaozu's naturalism in Wei and Jin dynasties, oriental publishing house, 1996, p. 30.
[20] Kong Fan's "Talking Clearly from Shi Shuo Xin Yu" is contained in Literature, History and Philosophy, No.6, 198 1.
[2 1] Study on Fan Jiang's Shi Shuo Xin Yu, Lin Xue Publishing House, 1998, p. 69- 138.
Discussion in Wei and Jin Dynasties
On the Qing Dynasty from Han Dynasty to Wei and Jin Dynasties
Qingyi refers to the comments on characters formed in villages since the Eastern Han Dynasty. Its content is mainly to evaluate the moral quality of the evaluated person, and the evaluation standard is mainly the ethics advocated by Confucianism. The anthology of annals says: "all scholars are good, those who talk about scholars in the countryside are good, and those who are promoted to Situ choose scholars." Si Tuleideng talked about scholar, but rose to all schools, saying that he was a gentleman. Those who are not promoted are called Jinshi. Da Le is talking about people who show off. They are promoted to Sima, known as Jinshi. Sima commented on the sage of the scholar, and the old village official presented the book of the sage to the king. " (1) From the old country to Sima, the judgment of the candidate is "open discussion". Mr. Yang Yuan commented on this: "The ancients chose scholars in the countryside, and the township party was close to the public. They are kind and unworthy, such as identifying things, which cannot be hidden. It is unfair to cover up one person's love and hate, and it is unfair to everyone's right and wrong. " (2) This method of selecting talents by village is also an early talent selection method with a certain democratic spirit, which is of positive significance. First, discuss the evaluation of selecting scholars before the Western Jin Dynasty. The social atmosphere of commenting on Taoism by scholars in Han Dynasty is the most prominent. The inspection system in Han dynasty recommended talents to the central authorities according to the clear discussions in the countryside. In the movement of resisting eunuchs in Qing Dynasty, literati made extensive friends, enhanced their popularity and influence, and used folk songs of Qing Dynasty to name names and influence public opinion. For example, "Li Yuanli, a model in the world, is not afraid of the strong enemy Chen Zhongju, and Wang Shumao, a handsome man in the world". It can be seen that the purpose of the early Qing Dynasty is to evaluate the moral character of scholars and provide reference for officials to choose scholars.