Who can express his views on the traditional interpretation of China-the interpretation of Confucian classics with his own opinions?

The study of governing the country began with the study of Confucian classics, which was called six classics or six arts in ancient times. After many twists and turns, later generations were finally named thirteen classics, including Zhouyi, Shangshu, Shijing, Zhou Li, Yili, Liji, Zuo Zhuan, Yang Gongzhuan and Gu Liangzhuan. The Book of Changes, as a divination book, survived the Qin fire and was never banned. The Six Classics and other classics in the history books of the Six Kingdoms were burned in the process of burying Confucianism, and were sorted and searched by the government in the early Han Dynasty. They were supplemented by the late Dr. Qin according to their recitation, which is inconsistent with the original book. At the same time, there are books in the wall found in Wang's bad Confucius House, and descendants compiled by Liu Xin in the secret room. Ancient prose writers were criticized for forging classics. After the Eastern Han Dynasty, Zheng Xuan reconciled ancient prose. After Wang Bi and Wang Su, the dispute over ancient prose gradually ended. However, all previous dynasties interpreted the classics with the ethos of one generation, and the Western Han Dynasty was still a double whammy. Therefore, Dong Zhongshu and others said that Ram learned to say catastrophe and Fang Jing learned to say hexagrams. Divination prevailed in the Eastern Han Dynasty, and Zheng Xuan was also a weft book; During the Wei and Jin Dynasties, Shogen tried to reconcile Confucianism and Taoism. He talks about four books, worshiping what is, valuing what is not, and even being different. Those who said the Book of Changes adopted the purport of Taoism. From the Southern and Northern Dynasties to the Sui and Tang Dynasties, Confucius generally followed and sorted out the group classics, which contributed to the integration of the North and the South at that time.

During the Song and Ming Dynasties, Chen Tuan and Shao Yong followed the Book of Changes (the first book of changes). Later, Zhu used it to talk about Yi, focusing on righteousness and reason. At this time, Neo-Confucianism came into being, and others experienced Sui and Tang Dynasties. Influenced by Zen, Confucian classics entered a new realm. So the theories of Taiji, Qi, Reason and Sex spread all over people's hearts. At this time, the study of Confucian classics has gradually drifted away from the study of Confucian classics, and Wang Yangming's "study of mind" adopted the essence of Mahayana Buddhism. The literary inquisition flourished in Qing dynasty, and the textual research of Park Studies flourished, especially during the Ganjia period. After Nalan's textual research and interpretation of Tong, various schools sorted out the revised version of the Scriptures and made a just annotation, with Qian Daxin and Ruan Yuan as their allies.

In modern times, Yu Yue was well versed in modern classical Chinese, but his disciples provoked a dispute over modern classical Chinese. Mr. Kang Youwei of Nanhai wrote A Textual Research on New Learning and Pseudo-Classics. At that time, Zhang Taiyan and Liu argued fiercely. To understand the history of Confucian classics, we must also know the political factors behind Confucian classics. For example, the study of Confucian classics in the Han Dynasty was a way for the gentry to monopolize their official career, and the annotation of Confucian classics was to master the right to speak, which created a generation of famous people in the Spring and Autumn Period. After the Jin Dynasty, the gentry became a force beyond the imperial power, and some even said that "the king and the horse * * * ruled the world".

Today's ancient prose dispute involves many political factors, such as Wang Mang's restructuring. In a word, the problems in the study of Confucian classics are complicated, and only after the study of Confucian classics can they be spread all over books, history, scholars and collections. For example, if you don't understand Confucian classics, you can't understand the sentences of ancient books, and you can't understand the phonology of Er Ya and Shuo Wen Jie Zi. People who don't know the number of images and even astronomical geography in Zhouyi can't understand the records of various calendar phenomena and disasters in historical books, nor can they understand the monthly table of Qin and Chu in Historical Records, let alone Sima Qian's theoretical system of "the time between man and nature". If you don't know the Yi-ology and don't read The Spring and Autumn Annals, The Book of Songs and The Book of Rites, you can't understand many theoretical sources in the study of Zi (because the collator and master of ancient culture is not Laozi, Mozi and Zhuangzi, but Confucius, the most sacred teacher of Confucianism).

The study of Confucian classics in modern literature attaches great importance to the elucidation of righteousness and principles, the significance of Confucian classics in "eternal legislation" and its enlightenment foundation. It has a distinct value position very openly and spreads this value position. The reason why "Jing" is "Jing" is mainly in this respect. If human life is not a meaningful world that needs value and spirit, it is meaningless to regard any classic as a "classic". It is precisely because "Jing" has the nature of a meaningful world for people to shape and believe in its value spirit in history, which is closely related to people's lives. Therefore, scholars in modern literature have always made efforts to explore the possible meaning space and value significance in the interpretation of the classic meaning. There is a two-way interaction between "I note the Six Classics" and "I note the Six Classics", which makes the Confucian classic history present a national spiritual history and a world history of thoughts. If someone denies the latter, even emphasizes the historical essence of a classic text and characters with "truth" and "falsehood", and even openly despises Confucian classics as the meaning of expressing a nation's mind and ideological world, then such historical research is very superficial. At least it can't look at the Confucian classics themselves.

About the landlord:

Law books belong to the history department. Under the category of law books, they are divided into two categories: law books and exam workers. However, due to the great influence of Confucian classics (that is, the influence of Confucianism), the "Spring and Autumn Trial" began to appear in the Han Dynasty. The Spring and Autumn Trial was put forward by Dong Zhongshu, a representative of Confucianism in the middle of the Western Han Dynasty. It is a way of reasoning and judging cases, mainly using Confucius' thoughts to analyze and convict criminal facts. That is to say, in addition to the law, we can also use the ideas in the six classics of Yi, Shi, Shu, Li, Yue and Chunqiu as the basis for judging cases. The Spring and Autumn Annals is the Annals of Lu revised by Confucius.

The spring and autumn verdict is mainly based on the facts of the case and investigates the motives of criminals to solve the case. If his motives are good, then he should be given a lighter punishment or even exempted from punishment. If the motive is evil, even if there is a good result, it should be severely punished, and the attempted crime should be punished according to what has been done. First offenders should be severely punished.

Dong Zhongshu's prison-breaking case was also compiled into a ten-volume Comparison of Judgments in the Spring and Autumn Period, which was often cited in the judicial practice of the Han Dynasty. So far, many original cases have been lost, and a few cases have been recorded in the existing historical materials, including five typical cases:

The first situation. A had no son, so she chose an abandoned baby as her adopted son. B killed someone when he grew up, and A hid B. According to the law at that time, hiding prisoners would be severely punished. However, Chunqiu advocates that father and son can hide from each other after committing a crime. Dong Zhongshu thinks they are father and son, so A can't be convicted. Later, the Law of the Tang Dynasty clearly stipulated that it did not constitute a crime for a father and son to hide from each other.

The second situation. A gave her son B to someone else. When his son grew up, A said to him, You are my son. As a result, in a rage, B hit a 20-stick. According to the law, beating your father will be sentenced to death. However, Dong Zhongshu believes that since A gave birth to a son and didn't raise him personally, and the relationship between father and son has been cut off, B should not be executed.

The third situation. Father had a fight with others because of a quarrel. The other party stabbed his father with a knife, and the son took a stick to save him, which led to his father's accidental injury. Some officials believe that their son has committed a felony of beating his father and should be executed according to law. But according to Confucius, Dong Zhongshu believes that his son's motive is not to beat his father, so he should be exempted from punishment.

The fourth situation. A woman's husband was unfortunately drowned in the sea while taking a boat, and there was no body to be buried. Four months later, the parents remarried the woman. According to the law, a woman can't remarry before her husband is buried, or she will be executed. Dong Zhongshu believes that women's remarriage is not lewd, nor is it for personal gain, so it should be exempted from punishment.

The fifth situation. A doctor went hunting with the monarch. The monarch shot a deer and asked the doctor to bring it back. I met a doe on the road and whined to each other. The doctor sympathized with them and set the deer free. If the monarch is punished for violating your orders. Before the punishment, the monarch was ill, and thinking of the doctor's kindness, he not only avoided the crime, but also wanted to promote him. Dong Zhongshu believes that when the monarch hunts deer, the doctor does not stop it (it is forbidden to kill deer and other young animals in Qin and Han dynasties, and it is forbidden to kill any animals in spring), which violates the meaning of Spring and Autumn Annals and is guilty. Later, the release of the deer was considered meritorious and could be pardoned. But promotion should not.

Dong Zhongshu's thought played a guiding role in the trial of cases by officials in the late feudal era. In general cases, especially civil cases, grass-roots officials are convicted and sentenced on the basis of motivation and morality, not strictly according to the law.

Dong Zhongshu advocated the theory of setting prison in the Spring and Autumn Period, which was not only motivated. He also stressed that we should fully consider the facts while considering the motive, and then convict the case according to the principal offender, accessory, accomplished and attempted. Later, some judges arbitrarily convicted regardless of the facts, resulting in unjust, false and wrong cases, and Dong Zhongshu could not be blamed.