The influence of qi on sex or ritual

Close to Love at First, Close to Justice at Last —— The Theoretical Interpretation of Li by Zisi School

Confucius put forward the principle of rites, hoping to restore the perfection of rites and music in the Western Zhou Dynasty. Confucius put forward the correct principle, but he didn't systematically answer the question of the rationality of the rule of etiquette. In other words, Confucius didn't have time to establish the theoretical system of the rule of etiquette. As one of the seventy sons of Confucius, Zisi put forward the logic of "the nature of destiny, the nature of temperament, the cultivation of Taoism and teaching" in The Doctrine of the Mean, and made a reasonable theoretical explanation of the rationality of etiquette. Regrettably, for a long time, the academic circles have been generally skeptical about whether the Doctrine of the Mean was written by Zi Si, and there are some missing links in the exposition of the Doctrine of the Mean, so the research on the above logic of Zi Si is not sufficient.

1995, a number of bamboo slips were unearthed from the Chu Tomb at Guodian, Jingmen, Hubei. Among them, the five elements, clothes, the taste of success, respect for virtue and benevolence, and self-righteousness belong to the long-lost Zisizi school. The tomb dates back to the middle and late Warring States period (about 300 BC), and the bamboo slips should be earlier than this. The ideas expressed in Sexual Pretentiousness are completely consistent with those expressed in The Mean, which proves that Zisi's theory of The Mean is basically credible. There are many discourses on the theory of mind and nature in these bamboo slips of Chu, which provide a lot of information for studying the etiquette thought of Zisi School. Based on this, we can reconstruct the etiquette ideology of Zisi School.

First of all, politeness comes from feelings.

"The Analects of Confucius Gongye Chang" says: "Zi Gong said: The articles of the master can be obtained and heard. The nature of Confucius' words and nature of heaven cannot be obtained and heard. Historical Records of Confucius' Family, Biographies of Qi Housheng, Biographies of consorts and Biographies of Huan Tan all quoted this famous text. , the impact is considerable.

Sex and heaven, why did Confucius seldom talk about it? Later, scholars speculated a lot. "Historical Records Biography of Tianguan" said: "Confucius talks about the Six Classics, but he doesn't talk about it because of different disciplines. To heaven, life, not preach; Pass it on, don't wait to say; This is not the object of prosecution, although it is hard to say. " Justice said, "Wait, you have to pay it back. When you talk about life in heaven, you suddenly have ambitions. If you can teach, you can pass on. Its big finger is implicit and natural, and you don't need to delve into it. " It is believed that the life of heaven is "subtle and natural", so it is not passed on; It is also possible to leave without saying goodbye. The language tianguanshu makes Confucius' reticence and the question of heaven seem a little mysterious.

The Biography of Huan Tan in the later Han Dynasty quoted Zheng Xuan's Annotation on the Analects of Confucius: "People with sex are born of blood and gas, with virtue and stupidity, and good or bad luck. Heaven, seven changes are also accounted for. " Qian Daxin accepted Zheng's theory that "everything in ancient books is good or bad", so it is hard to say for a saint. However, Cheng Shude criticized Zheng's statement: "Zheng is also a diviner, and he is also suppressed by the atmosphere." (3) Cheng said it was good, so money can't be said.

Huang Kan quoted Taishi Shuming as saying: "The six books have a nature and a sky, but those that hang down in the world can be traced back, so they are known for thousands of years." As for words and phrases, sex is deep in the sky, and it is difficult to continue if you stop at the body. You can't get them or smell them. "④ It is considered that sex and heaven run through the six meridians and need not be discussed in detail. Gu immediately said: "Confucius teaches people, writing is based on faith, and sex and heaven are among them. You can't get it and hear it." "The master's article is nothing more than Spring and Autumn Annals. "Spring and Autumn Annals" means to respect the heavenly king, to be busy with the glory of the emperor, and to punish the rebels and thieves, all of which are natural and natural. Therefore, Hu regarded Spring and Autumn Annals as the text of sage's life. " ⑤ If this is the case, then Confucius's "courtesy" is also consistent with his six books and his faithful writing. Why didn't Zigong sigh "I can't smell it"? It can be seen that this statement cannot be established.

In addition, Taishi Shuming's words to Zi Gong are intriguing: "After the death of the master, it is difficult for seventy disciples to remember the moral voice of saints on weekdays." The so-called Confucius' words, the nature of heaven, can't be heard, but because the discussion about sex and heaven in Confucius' later research is extremely enthusiastic. Zi Gong reflected on Confucius' life words and found that Confucius seldom talked about them, so he made this statement. Zisi first put forward the famous proposition of "the nature of destiny, the nature of temperament, Tao and the cultivation of Tao" Looking back on the literature, both Mencius and Dai Xiao talked about sex and nature in the Book of Rites, but in the Confucian classics of Guodian Bamboo Slips, sex and nature are only one of the most important topics. It can be seen that sex and nature are precisely the ideological fields that Zisi School focuses on.

When demonstrating and deepening Confucius' etiquette thought, Zisi school deliberately sought the universal characteristics of human beings, making its theory the most targeted. The so-called "Tao is not far from people." People stay away from Tao, but they can't become Tao. [1] This is also called. The theoretical exploration of etiquette by Zisi School began with the study of the way of governing the country. They realize that the people must govern in their own way, and "not in their way, even if they ask for it, they will get it." [2] "Do not follow its principles, do not go against its roots, although strong. It is also difficult for people to follow their path. " [3] "Where you move, you will follow the people's heart and the people's heart will remain unchanged." [4] It is believed that the basic connotation of etiquette is human nature, which is the "Tao" of people recently. "Respect for morality and justice" cloud:

The sage governs the people, and the people's way is also. Yu's trip to water is also the way of water. Jujube house rules horses, and the way of horses. Hou Ji is the land of skill, and the way of the land is also. There is a road, and human nature is close.

Although Rong and Di invaded at that time, the world was in chaos, but Zisi School did not pay attention to the characteristics of people's origins, regions, races, etc., but regarded human nature as the basis of its way of governing the country, and believed that to establish a harmonious social order, it was necessary to conform to human nature. In the view of Zisi School, the so-called human nature, like the characteristics of water, horses and land, is an innate natural attribute and the most common feature of human beings. "Within the four seas, their sex is the same." [5] Grasping human nature can push yourself and others; Grasp the universal human nature, push life and heaven, and know how to behave. Therefore, it is said that "know yourself and yourself, know people and discuss the world, know people and discuss the world, know life, know life knows, and know people and discuss the world". [6] Interestingly, there are similar words in the third series, except that the word "Tao" is replaced by the word "Li": "Know people first, then know the ceremony, and then know and do." It can be seen that Tao and ceremony in Chu bamboo slips are interlinked.

Zisi School regards human nature as the basis and subject of governing Tao, and thinks that the thought of governing by courtesy originates from human feelings, so it says "courtesy comes from emotion". [7] Love and sex are both external and internal. Rites begin with love and begin with sex. Human nature refers to the emotional feelings born without teaching. As "King Dai" said, "People have five natures, but their feelings are also fearful".

Zisi School advocates human nature, which is the inheritance and development of humanistic thought in Zhou Dynasty since Duke Zhou and Confucius. After the revolutions of Wu Wang, Yin and Zhou Dynasty, Duke Zhou put forward the slogan of "cautious punishment" in view of the lessons of national subjugation [8], and asked the rulers to "supervise by the people instead of water" [9], which laid the foundation of humanism in Zhou Dynasty. Confucius deepened the thought of Duke Zhou, advocated the theory of "benevolence", and put forward such topics as "benevolent, human also" and [10] "benevolent, loving others". Love others, people-oriented, we must respect humanity. "Respecting Virtue and Righteousness" says that "the people can guide, but not be strong". What can guide is human nature, but what cannot be strong is human nature. Zisi school believes that human feelings have natural and reasonable factors, and as long as they are true feelings, they should be understood and respected. "Sexual pretensions" cloud:

Mortal feelings are pleasing. Affection is not evil. It's not hard not to feel expensive. If you have feelings, although you have not done it, you are human.

Believe it.

Regarding this passage, Mr. Chen Lai explained: "If a person rules the people, if he has emotional communication with the people, even if he is at fault, the people will not dislike him. He has feelings for the people, and even if he does nothing, the people will believe him. " Mr. Chen did not explain the sentence "it is not difficult to be ruthless", but also interpreted "excessive" as "negligence", thinking that the main purpose of this article is to "emphasize the cultivation of national inner feelings" However, this article should be aimed at universal human nature, not just the people. The word "too much" in this article should be interpreted as "too much too late", meaning too much. The general idea of this article is that true human feelings are always acceptable, so it is said that "mortal feelings are pleasant"; The feelings of sadness, joy, likes and dislikes, as long as they are true, even if they are overdone, will not be disgusting, so "love is not evil"; False love, even if its performance is more difficult, is not enough to praise, so it is said that "it is not expensive to take the person"; As long as there is the truth, even if there is no action, people will believe it. The emphasis of Zisi School on human nature can be seen here.

Actually, Confucius also mentioned sex or heaven. Confucius said, "Sex is similar, but learning is far away". (1) In response to Lu Aigong's question, "Why are gentlemen as expensive as the sky?" Confucius said, "It's expensive. Such as the sun, the moon and the east, is also heaven; If you don't close it for a long time, it is heaven; Doing nothing is heaven; It has become clear that this is heaven. " The sky cage shines on the earth and nurtures all things, which is the source of human life. It alternates day and night, cold comes and summer goes, and it has irreversible power. It's for Confucius' view of heaven. The school of Zisi developed Confucius' view of heaven from two aspects: one is that heaven is not only the master of the universe, but also the source of the Tao of all things. "Know what heaven does, know what people do, then know, then know life." (3) "The sage knows heaven. It is also just to do what you know. When it comes to doing it, so does Germany. " (4) The sky is everywhere, the shape of the sky is underground, and the underground is a tunnel; Shaped in water, it is a waterway; The shape of a horse is a path; Man's form is human nature. The second is to connect sex with heaven. Since human nature comes from destiny, then human nature is nature. In this way, it not only explains the origin of human nature, but also obtains a metaphysical basis for a reasonable theory of human nature. Although there are few metaphysical elements in it, it has important theoretical significance.

There are many discussions about the relationship between sex and heaven in the Book of Rites. For example, Biography of the Book of Rites says: "A saint must start with human nature when he governs the world from the south." "Daidaiben" says: "Li has three books, heaven and earth, nature." The Book of Rites Sacrifices for Righteousness says: "It is the principle of a gentleman and heaven." "Dai Li Li Ji Zhang Zi asked to be an official" said: "Therefore, a gentleman must not know the nature of the people, reach the people's feelings, know their obedience, and then the people want it." "The Doctrine of the Mean" said: "Only when the world is sincere can we make the best use of it; If you can do your best, you can do your best; If you can make good use of human nature, you can make good use of things; If you can make the best use of it, you can praise the teaching of heaven and earth; If you can praise the cultivation of heaven and earth, you can go to heaven and earth. " The Book of Rites says, "Heaven teaches, and saints have virtue." Li Yun in the Book of Rites says: "A husband's ceremony must be based on the things listed in heaven, action and place, and what he does must be associated with skill ... Therefore, it is also a matter of courtesy and righteousness ... So it is a great treasure to reach heaven and conform to human feelings." Zhu said that the statement in The Doctrine of the Mean aims at explaining that "the source of Tao comes from heaven, but it is not easy", that is, it is very important to infer the master-slave relationship between heaven and man and prove that heaven and Tao remain unchanged. According to the author's research, the main part of the Book of Rites written by Dai and Xiao is about the same as the Confucian classics of Guodian Chu bamboo slips. ⑥ According to Guodian Bamboo Slips and Dai and Xiao's Book of Rites, we can see that their understanding of sex and heaven is completely consistent.

The Doctrine of the Mean says: "Destiny is the nature, truth is the way." "Rate", Zheng Xuan's interpretation of "cycle" is accurate. This theory coincides with the theory of "pretending to be sexual". Some scholars explain that the rate is "long", which seems impossible. ⑦ The word "rate" is familiar in pre-Qin literature and is often taught as "subordinate". For example, "Er Ya Shi Shu" said: "Rate, with also." The word "rate" often appears in the Book of Songs, and "don't forget, rate follows the old chapter" in "Daya False Music". Jian Zheng said: "The rate will follow." "Xiaoya Beishan" and "Territory, Is it a Wang Chen", Mao Chuan: "Lead, follow." "Xiaoya Mianshui", "When you fly a falcon, you lead it to the center of the mausoleum", Jian Zheng said, "The rate is the same." "Xiaoya auspicious day" is "informed about the rate, the same as Yantian word", Jian Zheng: "rate, with also." "Daya Huan" leads the west to the water margin. As for the gap, Mao Chuan said, "Lead the way." The word "rate" is also very common in Shangshu, such as "only Miao Fu rate" in Great Mo Yu, and it is also said that "rate should follow" and "Pi braved the cape to rise out of the sun, but he failed to give it", and the spread and training rate followed. Wait, long training is not allowed. Mencius quoted the poem "Don't forget, don't forget, quote from the old chapter" and said that "those who follow the law of the former king have not", which also follows the interpretation rate.

"Being the Tao with nature" means following the nature of ordinary people, and the ordinary is almost the Tao. The foundation of Confucianism is filial piety, that is, human nature. "Liu De" said: "The first king's teaching to the people also began with filial piety." "The Taste of Success" said: "Heaven is very different, so we should manage human relations. The system is the meaning of the monarch and the minister, and the book is the kiss of the father and son, which is divided into husband and wife. Therefore, villains often go against the road when they are in chaos, and gentlemen follow morality. " "Mourning is the end of benevolence." Later Confucianism said that "the sage is rooted in the Tao, the Tao is in the body, the body is in the heart, and the heart is filial." 8 is the most pertinent.

Second, absent-minded.

Zisi school believes that the so-called sex is actually a function of outputting "emotions". Sex is a biological attribute that everyone has, such as "emotions". Love takes sex as a refuge, and it is hidden when there is no external influence. "And look at (now) outside, then things are also." (1) When people feel foreign things, the feelings hidden in sex will be revealed. Love is the result of foreign objects acting on sex. "Likes and dislikes, sex also. What you like and hate, things are also. " It is also things that cause human likes and dislikes.

However, the relationship between kinship and external things is not a one-way linear reflection. On the contrary, human feelings always present a multi-directional tortuous reflection. In order to explain this phenomenon, Zisi School introduced the concept of "ambition" between temperament and external things. Pretending to be sexual said: "Every mind has ambition." It is believed that "ambition" plays an important role in the process of inducing feelings.

3. Ancient prose is "learning". "The Analects of Confucius, Zhang Zi": "The sage knows the big, but he knows the small without affectation." Xiping's "knowledge" of Shijing is "ambition". "Zhou Li Zhang Bao's Poems" Zheng Zhuyun: "Ambition, ancient knowledge is also known." Know, many scholars interpret it as "meaning", while "Er Ya Interpretation": "Know, meaning also." Therefore, ambition may be connected with "meaning", and Shu Shun Dian expresses ambition through poetry and Five Emperors Historical Records expresses meaning. Mozi Tianzhi is either "ambition" or "ambition", while Sun Yirang's "doubt about the ancient" ambition is only "ambition". 3 "Preface to Poetry" says: "I have a definite mind. Mencius says, "Don't harm your ambition with words", and Zhao notes, "ambition is the ambition of a poet." . "Erie Shooter": "Not for pleasure. Zheng's note: "Those who aspire to it will also have meaning. "Xunzi reveals the secret": "Those who have ambitions must hide something. "Politics": "I am determined to be a scholar, nine times out of ten", Huang Shu: "I am determined to be a scholar, and I am also famous in my heart. Zhu said, "Where there is a will, there is a way." . "(4) such as the unspoken nature of sympathy, unspoken feelings, ambitious heart, ambitious heart, which is the most accurate.

Zisi school believes that in the process of emotional outward development, there are two factors that determine the direction or difference of emotions. One is the degree of intersection between things and sex. "Sex Pretends" says, "Whatever sex is, move it, sew it, do it, do it, do it, do it, or grow it." The interaction between foreign objects and sex can take many forms, such as moving, sewing, crossing, intensifying, emerging and growing. The intensity and density of external forces are enough to affect the direction of love. The second is the guiding role of the heart in the process of material and sexual communication. The heart is the sum of all concerns. "Yes, you know the weight; Degree to know the length; Everything goes with the flow, what the heart wants. " ⑤ In other words, the inner perception and recognition of foreign objects dominate the trend of emotions. Where the heart is, it determines where the feelings are. A gentleman can't be virtuous without ambition, so it is said that "Devo can't be a great instrument." ⑥

Zisi School has deeply discussed the formation process of people's psychological formula for judging foreign objects from the cognitive point of view. The description of this process in The Taste of Success is very correct and wonderful: "Although mortals have sex, they have no determination. They wait for the pleasure before they act, and they wait for learning before they decide." The human mind has to wait for the action of external things and then "work", work and rise. The mind can judge the attraction of foreign objects, and only when you feel "happy" and "faster than yourself", that is, when you are willing to accept it, will the mind take action. This process of doing what you like has gone through many times of "learning", that is, repetition, and then it will be "fixed", that is, it will form a psychological formula. Once the psychological formula is formed, it will become the experience of judging foreign objects in the future.

Zisi School believes that "although human beings have sex, their hearts are uncertain", and ⑧ is where their hearts are, and they are uncertain. Under the influence of evil words and deeds, what you do in your heart is often biased; However, under the influence of good words and deeds, what you do in your heart is sometimes not necessarily desirable. In other words, people's psychological formula is not necessarily correct. If you can't take the initiative to grasp your own mind, it will be difficult to ensure the transformation from witness nature to virtue. In order to let the mind guide emotions in the right direction, we must pay attention to two aspects. First, avoid contact with evil things that will lead emotions to evil paths. Therefore, Guodian bamboo slips have put forward the idea of Shen You: "It is beneficial to travel with the righteous." It is beneficial to get along with the Zhuang people. □ Learning articles is beneficial. With □, loss. Swimming with people who are not good friends is harmful. It's also a loss to die in a place and study. Show your ability and then lose it. It helps to show that you are not family. "(1) second, when contact with evil things is inevitable, we should focus on strengthening the direction of the wild heart. Fu Bao and Wang Wen-Guan Ren in The Great Wear of Li Ji are works influenced by the school of Zi Si.

Fu Bao aims to show that the reason why the Yin and Zhou Dynasties have a long way to go is because the Taishi, Taifu, Taibao Sangong, Shao Shi, Shaofu and Shaobao can do their best to protect the prince. Because "the fate of the world depends on the son of heaven", to make the son of heaven do good, it is necessary to drive away evil when his mind is uncertain, that is, not to let his son see evil deeds, but to "see business, hear the truth, follow the right path, observe the left and right, and stand before and after." The intention is clear, "study and life should be measured, and it can't be wrong." The prince is young and long, and he has to learn etiquette in primary school. After graduating from school and entering the business school, the teacher asked. Fu Bao should be "loyal and brave, and those who help the good and the righteous are called' chong'". Fill in, also fill in the ambition of the son of heaven. "And the prince's adult, after exempting Fu Bao, in order to picket his fault in time," there are good deeds, slander trees, and drum dare to remonstrate; Chanting poems at night, admonishing the workers, and preaching the people's language by scholars, make the monarch "learn wisdom", "change his mind" and "mean" It is precisely because of the above-mentioned understanding that Confucianism regards choosing residence, careful communication and straight heart as the universal principles of self-cultivation.

Wang Wen-Guan Ren has repeatedly discussed the relationship between "ambition" and gentleman's cultivation, holding that the good and evil of ambition is directly related to the strength of virtue. Therefore, it not only puts forward the problems of adding records, keeping records, measuring records and exploring records, but also puts forward the methods of observing records and measuring records: "Let's talk to it and observe its records. The ambition is deep, the spirit is broad and soft, the color is frugal but not flattering, and the ancestors are polite. Later generations see their shortcomings and make progress. " "Clear and hair, examine and do, yue wisdom also. China is full of respect and lies. First, it's all based on inaction. This is also a test of ambition. " Gentlemen are required to "be angry but not do anything, be troubled but not ambitious", "be troubled but not ambitious", and take "move by words, keep by will but not keep, and promise without breaking" as "weak ambition". Require "selflessness" and "sincerity". It is advocated that a gentleman "has the same ambition with all directions, * * * makes him worry but difficult, loyal but not doubtful, far but not near." Oppose "careerists" who speak with emotion, are comfortable with people, are skillful with people, are quick with people, and are easy to betray.

There are also many people with lofty ideals in other chapters of Da Dai. For example, "Four Generations under One Family" said, "Lust and loss of ambition hinder politics." "Ceng Zi Yan Zhi" says: "A gentleman is determined to be benevolent." "The Story of Fighting" says: "The poem says:' Fish is in the algae, and its purpose is in the bait. "Ceng Zi's Disease" said: "It's not that he is brilliant and broad-minded, but that he is ambitious. "Persuade to Learn" said: "Therefore, a gentleman is quiet and devoted to learning, self-cultivation, and lofty aspirations. He must choose his hometown and be a scholar, so he can prevent evil and be upright." Zhang Zi asked to be an official and said that the six emotions are hidden in the ambition: "So, the six emotions are connected with the heart, hidden in the ambition, shape and color, sound and sound." "Ceng Zi Yan Zhi" emphasized that ambition is the most important and status is the least important: "If you don't have ambition, you will feel uneasy about your status. "Both.

It can be seen from Guodian bamboo slips that Confucianism attaches importance to education because of its theory of mind and nature. "Sexual Pretending" says: "Within the four seas, there is one sex. Its meaning is different, teach and make it. " Therefore, the responsibility of Confucianism is to teach because of sex. "Liu De" said: "Make rites and music, make criminal law, teach this people and make them have a direction." This "direction" is the direction of the heart.

Confucius took poetry as one of the six arts and taught his disciples. What is the profound meaning of Confucius' teaching poetry? It is worth pondering. "Historical Records Confucius Family": "The ancients wrote more than 3,000 poems. When it comes to Confucius, we should pay attention to it and take it for courtesy." Then Confucius deleted this poem in order to show etiquette. So, at what level did Confucius decide to take it? "The Analects of Confucius for Politics" said: "There are 300 poems. In short, thoughts are evil. " On this basis, the purpose of "300 Selected Poems of Confucius" is to stop deviant and prevent evil from turning right. The meaning here refers to the meaning of temperament. What can be invented with this is the Analects of Confucius Bashu. Confucius said:' Guan Ju' is happy but not lewd, but sad but not hurt. Zhu Zhu noted' The Analects of Confucius' saying:' The adulterer is too happy and loses his righteousness. Mourning for the injured is harmful to peace. ..... know the meaning of his temperament. Zhu further pointed out that The Book of Songs has its original nature, as well as evil and righteousness. Its words are easy to understand, but between hymns, it is moving and easy to enter. Therefore, a person who can't help studying in beginning of life and raising his likes and dislikes will definitely get it here. Zhu believes that the language of The Poetry is simple and easy to recite, and it is "touching and easy to enter", so it can guide people back to the right path. The purpose of "poetry" teaching is to guide the correct temperament, that is, to guide the correct mind and mind.

The widely circulated phrase "poetry expresses ambition" did not appear in the Analects of Confucius, not what Confucius said, but in Shu Shun Dian. The time when Shun Dian was written is generally considered as the Warring States Period. Guodian Chu bamboo slips have a cloud: "The Book of Songs is also based on ancient and modern aspirations." (2) think that the main purpose of this poem is "ambition". In my humble opinion, it seems too late to talk about the teaching of "poetry" with ambition after the rise of the theory of "Zi Si Xin Zhi". Therefore, there is a similar saying in Zhuangzi: "Poetry is based on Tao." (3) "Poetry" expresses ambition, and ambition leads to righteousness. Zhu repeatedly explained the essence of the teaching of The Book of Songs with Zi Si theory. "The Analects of Confucius Eight-legged essay": "Confucius said,' Guan Yu is happy but not lewd, sad but not hurt. Zhu's Notes: "If an adulterer is too happy, he will lose his power. The wounded grieve for their mistakes, endangering peace. ..... know the meaning of his temperament. " Poetry is a kind of nature, which is both evil and positive. Its words are easy to understand, but between hymns, it is moving and easy to enter. Therefore, a person who can't help studying in beginning of life and raising his likes and dislikes will definitely get it here. (1) The purpose of Zhu Jiao's Poetry is to guide the meaning of temperament, that is, to guide the meaning of mind, and to get the meaning of thinking.

Third, the meaning of the text and the chapters of the text.

There are many comments on feelings in Guodian bamboo slips, and scholars' understanding is mixed. Mr. Liu believes that the relationship between ceremony and emotion in The Book of Rites has both positive and negative aspects: "On the positive side, ceremony can prosper and decorate human feelings;" On the negative side, courtesy can control and restrain human feelings. "Some people think that Zisi is an emotionalist. For example, Mr. Dong Fangshuo said, "It is very emotional to put love in a very high position and even become a moral standard in a sense." (3) Ouyang Zhenren understands the truthfulness of "the truthfulness is the Tao" as truthfulness, and thinks that "only the truthfulness of emotion can be true and reliable, and the sincerity of Tao can be reflected", and draws the conclusion that "this is completely Zisi's thinking". ④

In our view, we cannot judge whether it is positive or negative according to prosperity or convergence. In fact, the purpose is the same, that is, to rise or fall back to the "ceremony." Emotional deficiency leads to prosperity, while excessive emotion leads to convergence. Zisi is by no means an emotional person. On the contrary, Zisi School pays attention to emotion rather than affection, and respects rather than frankness. Although a person's temperament has its reasonable side, it also has a side that is easy to get out of control. Have a regular mentality and temperament. However, although temperament is positive, there is also the question of whether temperament is moderate. Emotion is either insufficient or excessive. Although it is desirable by nature, it is by no means in line with heaven. Confucian etiquette aims to make people's temperament correct, "the proprietors make it correct together." ⑤ As for saying that "emotion is spontaneous" and "it is completely Zisi's thinking", it is a misunderstanding of Zisi.

Zisi school believes that only by properly grasping temperament can we grasp the true meaning of etiquette. The author once discussed the difference between Confucian etiquette and Rong Di's way on the question-and-answer language of Youzi and Ziyou in The Book of Rites Tan Gong Xia. ⑥ Confucian funerals have a "farewell" rule. Jumping is the saddest action of a dutiful son. According to the funeral regulations, the dutiful son jumps three times, which is called "three jumps", that is, every jump three times, one * * * nine times. A son didn't understand why he had to specify the number of jumps. Some children think that letting them vent their grief is "love in Sri Lanka, but also husband", because it is out of true feelings and can be straightforward, so it should not be restricted. Therefore, the provision of "use" in funeral ceremonies is redundant and should be abolished. Ziyou thinks that following the truth is "the way to respect the emperor", while Confucian etiquette is "otherwise". There are two kinds of ceremonies: slightly affectionate and excited by the past. According to Zheng Xuan's note, the so-called "slight affection" refers to the festival of crying; "Relying on others" refers to the declining system. Jia said to him, "If a saint loses his relatives, it will lead to extinction. Therefore, he has to eat for three days and cry a lot to kill the inside story and make him bow down. " "If it is a corrupt family, there is no sorrow and joy, so it is a decline, so that it can be served and sad, and it can be achieved." It can be seen that the function of funeral is, on the one hand, to kill and reduce the sadness of those who have loved, so as to avoid death and injury; On the other hand, it is necessary to enhance the sadness of the unscrupulous, put on mourning clothes, make them always aware that they are in mourning, and arouse their grief of missing their loved ones. In a word, it is to let the deviant and the laggard return to the emotional "middle" position. Ziyou went on to say, "If people are happy, they must be like pottery, singing and thinking, dancing and thinking, worrying and thinking, sighing and thinking." . This is a holiday gift. "People feel joy at different levels: they like pottery, poetry, Jude and dance; There are sorrows and sighs, and there are breaks and breaks. Rituals require people to control their emotions at an appropriate level. For example, when the funeral is the saddest, it is done every three times. If you don't control yourself, you may not be able to hold the funeral ceremony because of your emotional loss, or even ruin your life, which is exactly what the deceased doesn't want to see. Zi advocated "observing festivals as a ceremony", while Zheng advocated "every dance has festivals as a ceremony", that is, only festivals can become a ceremony. Jia Gongyun: "Good taste, good taste. Festival, break also. "Product is the level of emotion, as mentioned above. Festivals are the judgment of ceremonial festivals. If bereavement is painful, bereavement is forever, but after all, it cannot be indulged. Therefore, the ritual maker will cut off the three-year mourning period and should resume normal life from now on, which is also to prevent excessive grief. It can be seen that etiquette is a reasonable restriction on people's emotions.

In the past, it was difficult to discuss the passage of Ziyou recorded in Tan Gong, because its age attribution was difficult to determine, and The Book of Rites was usually regarded as a Chinese and Confucian work. Surprisingly, a discussion about "everyone is happy, then Tao is" was found in Guodian bamboo slips "Sexual Deception", and its age is indisputable. Ziyou is a member of Zisi School, so this language provides us with direct information about the relationship between Zisi School's etiquette and festivals.

There are many words in the Book of Rites that explain the ceremony with poems. For example:

Ceremony, because people's feelings for festivals. ①

Die first, don't delay for three days, don't realize in March, worry for a long time, worry for three years, and kill well. A saint kills to control a festival. The funeral lasted for three years because the wise can't live and the unscrupulous can't wait. This funeral is also very gentle.

Eat for three days, take a bath in March, practice for a long time, and die without injury. After three years of mourning, the grave will not be repaired. On auspicious days, we will play the pipa and tell people that there is an end, and so will those who control it. ②

Mourning, mourning to also. I'm deeply sorry for your loss. "Kong Shu:" Since it is extremely extreme, it will be harmful if there is no festival, so it is necessary to calculate the festival and cut its worries.

It is a pity to leave. There is calculation and economy. ③

Most of the articles cited above are about funeral, for the simple reason. Ritual is more important than funeral. According to the book Yili, the funeral ceremony is half of it. The Book of Rites also ranks first among other ceremonies in terms of funeral length. Funeral is the most complicated regulation in festivals, so it has typical significance. It means "victory" to slap luck, be fierce, be military, be a guest, and be polite.

Guodian bamboo slips repeatedly mention "festival" and "festival text", which are all related to the ceremony, such as:

In order to praise the temple, it is also a festival.

Or the order is a section, and so is the text.

Text and its meaning and text part.

Sages compare with others, observe their order and learn their teachings, reflect their intentions and keep their writings, and then teach them according to their feelings.

A gentleman loves his feelings, values his righteousness, is good at his integrity, praises his virtue, enjoys his teachings and enjoys his teaching. ④

Literature was born in ceremony. ⑤

Wen, a person who depends on things and feelings. ⑥

The "beauty" of a gentleman is due to his feelings, so he wants to "go in and out". However, it is not the supremacy of emotion, but to "pay attention to its meaning", and "embody its meaning and save the text". This is a ceremony to stipulate festivals according to the situation. The theory is exactly the same as Ziyou.

There are some words in "Yu Cong Er" of Guodian Chu Bamboo Slips that are very similar to the sentence pattern of "Xi Si Tao, Tao Si Fen":

Desire is born of sex, consideration is born of desire, □ is born of consideration, quietness is born of □, and quietness is born of quietness.

Thought comes from desire, □ from thought, □ from □.

Born of desire, born of sadness, forgotten born of sadness.

Having children is easy, easy and tolerant.

Evil is born of sex, anger is born of evil, opportunity is born of anger, □ opportunity is born of embarrassment.

Joy comes from sex, joy comes from joy, and sorrow comes from joy.

Thinking is born of sex, worry is born of thinking, and worry is born of worry.

Qu was born in nature, supervisor was born in qu, and hope was born in prison.

Born in sex, born in standing, born in standing.

Born in sex, doubt is born in, and the north is born in doubt.

What do these words mean? No one has talked about it so far. In my humble opinion, it is the analysis of the generation relationship of various human feelings made by Zisi School, and it is divided into several levels for selection when "expressing its meaning and preserving its text". It can be seen that the study of human temperament by Zisi School has reached the point where it is extremely meticulous. Similar sentences are extremely rare in the literature, so they are precious.

"The Doctrine of the Mean" said: "Emotions, sorrows, joys and sorrows are all expressed in festivals. If you are in the middle, you will be the foundation of the world. He who is harmonious achieves the way of the world. Neutral, the status of Heaven is awkward, and everything breeds. " Zisi regards neutralization as the "great book" and "reaching the Tao" in the world, which is the most universal principle in the universe. The so-called "Tao" and "reason" are the feelings and behaviors consistent with "Tao". Confucius said, "I know what I can't do, the knower can't do it, and the fool can't do it." I know that the Tao is unknown, the sages have passed, and the unscrupulous are worse than it. "Confucius's golden mean,