requestId:68518620ebceb0.26924151.
“Art” and “Tao”: The structure and evolution of late musical concepts
Author: Cheng Sudong (Department of Chinese Language and Literature in Beijing)
Source: “Art Studies” No. 2, 2022
Abstract: With the collapse of the Zhou Dynasty’s patriarchal system, palace music has shown the ills of usurpation and luxury, and various barbarian news have also entered the court in large numbers. The authenticity of palace music has been strongly criticized by the Mohist and Legal scholars. As a complimentary figure of the tribute civilization, Confucian scholars also began to think about the value of music from the beginning. “Xunzi·Lexiu” thus proposed the destiny of “using Tao to control desires” and emphasized the key meaning of “Tao” in the tradition of the ritual. “Gift Notes·Legend Notes” continues to be a success. Xie Xi suddenly realized that she had met an unexpected benefactor (and lover): a step forward proposed “virtue will be achieved and art will be achieved and art will be achieved.” While emphasizing morality, it also shows the direction of lightly celebrating art. This kind of musical philosophy that emphasizes “Tao” and “art” has a profound impact on Han Dynasty’s academic studies, and ultimately limited the development of Confucianism.
“Art” in the pre-Qin Confucian literature mostly refers to practical technical techniques, but Han Confucianism widely used the “Six Arts” to refer to the Confucian classics and their illuminated systems, and emphasized the close relationship between them and “Tao”. Obviously, the connotation of “art” has undergone major changes in the process of the late Zhou, Qin and Han Confucianism. In the “Six Arts”, the music learning based on dance techniques is also unique, so it is said that “‘There is nothing good at tribute when it is at peace and governance; there is nothing good at ease when it is changing customs.’ The two are in parallel.” As the most closely related knowledge system with the tribute, the ritual is inseparable or lacking in the “Six Arts”, but it failed to enter the “Five Doctors” designated by Emperor Wu of Han. How did the late Confucian Buddhist philosophy be formed, how did its knowledge form be shaped, and why did it move towards a different development path from the tribute? These are all questions worth pondering. This article discusses the changes in the relationship between “art” and “Tao” in this process through the sorting of the relevant cultures of “length” from the late Zhou to the beginning of Han.
1. The separation between “英” and “英”
The two words “英” and “英” come out late. The only word “英” in “英” is: “英”. From the same as “英”. And it is said to be “英”. “英” says: ‘I 英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英英� “Speaking” quotes “Pen” as “Xiao Ya Chutz”, and the current version of “Mao Poetry” is called “I’m a millet and sorghum”. In addition, “Zhifeng·Nanshan” has “What is the hemp like? It is the same as the slightest part”, “Mao Yi” has “The slightest part is the tree”, and “The slightest part is the slightest part of the slightest part”, “The slightest part is the slightest part of the slightest part of the slightest part of the slightest part of the slightest part of the slightest part of the slightest part of the slightest part of the slightest part of the slightest part of the slightest part of the slightest part of the slightest part of the slightest part of the slightest part of the slightest part of the slightest part of the slightest part of the slightest part of the slightest part of the slightest part of the slightest part of the slightest part of the slightest part of the slightest part “天” also means farming. “Shangshu·Yu Feng” says: “Huaiyi is in harmony, and Meng Yu is in harmony.” Meng and Yu are the names of the two mountains, and Kong Ji said: “The two mountains can be shaped.” “Zuoyu·Sixth Year of Zhaogong” says that the Chu emperor’s journey was gone without any offense. He said: “Don’t enter the fields, do not woodcut trees, and do not pick tills.” It can be seen that “公” is originally intended to be farmed. However, “Shangshu·Jin” wrote Zhou Gong’s congratulations: “If I have a good heart, I can have more materials and more arts., can serve ghosts and gods. “With “material” and “art”, we know that “art” also has an abstract meaning, which can be used to refer to a certain practical skill.
From the late Zhou Confucian scholarship, Confucius used “art” to refer to a certain kind of literal cultivation of scholars, and had the tendency to make them special. “The Book of Songs·Zihan” says:
Due to differences in chapters, the ancient Confucians’ understanding of this sentence must be different. He Yan’s “Collected Interpretation of the Book of Songs” refers to the words “Lao said” as a chapter, which quotes Zheng Xuan’s notes: “Trying is to use it,” and says Confucius said that I don’t know how to use it, so he has many techniques. “Use “Technical Art” to explain this “art”. Huang Kan’s “Commentary on the Idioms” combines this sentence with “Tazai’s Question” into a chapter, which leads to the “Sutra” and says: “This is the meaning of the versatility of this skull. If I see it, I will respect the origin and the end, learn the pure and anti-element, and love it to forget the kindness, and travel through the past. I can only be despicable. “Using “art” to the previous sentence “it can be despicable for many things”, that is, various practical techniques grasped by the practitioner. Secondly, although there are differences, they all believe that “art” is a practical technique that people do not do. The late Confucianism emphasized the pursuit of metaphysical “Tao” and had many light views on technology. Fan asked for farms and saps, and Confucius regarded it as a “gentleman”, so Confucius himself “it can be despicable for many things” caused a discussion about the door. Confucius emphasized his unique experience in his youth, intending to emphasize that his “multi-ability” has his own troubles in his youth. There is a lack of rules when it is necessary.
Another use case of “art” in “The Book of Thoughts” is seen in Confucius’ words “Ambition on Tao, benevolence on virtue, rely on benevolence, and wander on art.” Here “Tao” and “art” are placed on the two ends of correcting people’s moral cultivation. As the saying goes, “It is enough to die in the morning”, “Tao” is the highest pursuit of correcting people’s life, so it is said with “arrogance”. “Li Ren” also says: “A righteous person is benevolent when he has no last food, and he will take the liberty and be liberated. “De” and “benevolence” are those who are not able to leave for a moment in their daily lives, so they are talking about “relying” and “treating”. As for “traveling”, “Treasures·Study” says: “So when correcting people, they should hide from them and practice them, and they should rest and travel. “Zheng Xuan’s note said: “Wandering is traveling when you are in leisure and have nothing to do. “Therefore, Liu Baonan believed that “you” has the meaning of “no impulse”, that is, a state of being close and distant, which is a kind of modifier in a correct life. As for the specific reference of “art”, “Scholars rely on virtue and travel on art” in “Travels and Records” by Zheng Xuan said: “Art, six 平台artart. One dayThe five gifts are: the six rites, the three are: the five slashes, the four are: the five shakings, the five are: the six shu, and the six are: the nine digits. “It is obvious that he uses the statement of “Zhou Rong·Da Situ”; but He Yan’s “Collected Explanations” considers: “The arts are the six arts.” Lack of support, so it is called traveling. “Although the “Six Arts” in this place are the “Six Arts” or the Confucian “Six Arts” in “Zhou Rong”, from its “lack of dependence”, it should also refer to practical skills such as the number of books on the throne of the emperor
發佈留言