Abstracts

《文史哲》英文版第3卷第1期“中国古代神话与传说”出版

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A Discussion of the Connotation of “Guoxue” and Its Education:

The Gist of Ma Yifu’s Idea of “Guoxue” as “Studies of the Six Classics”

Liu Mengxi

To Ma Yifu, “guoxue” refers to the studies of “Six Arts” or “Six Classics”, i.e.TheBookofSongs,TheBookofHistory,TheBookofRites,TheBookofChanges,TheBookofClassicMusic,andSpringandAutumnAnnals. Defining guoxue as “studies of Six Classics” is a wise invention of Ma. Because the “Six Classics” is the source of Chinese academics as well as the highest form of Chinese culture, such a definition can make it the classical learning of inherent Chinese academics. If “studies of Six Arts” can be regarded as the essential denotation ofguoxue, which includes studies of Confucian classics and philology, the school of Chinese classics in universities should establish three branches: a Department of Confucian Classics, a Department of Philology, and a Department of Six Arts Education. Then the entanglement between “Guoxue” and modern academic branches which haslasted for more than one century can be readily solved. Another contribution of Ma’s idea of “Guoxue” is to discover that there is “Six Arts” existing inTheAnalectsofConfucius.TheAnalectscan directly connect with “Six Arts,” and the doctrines repeatedly narrated in The Analects are just the fundamental doctrines of “Six Arts.” Therefore, one could start fromTheAnalectsif he/she wants to learn “Six Arts.”

Integrating Confucianism and Taoism: The Concept of “Sage within and King without”

by Neo-Confucianism and Sichuan School in the Northern Song Dynasty

Liang Tao

The Northern Song Dynasty is an important period for the concept “sage within and king without” transforming from a Taoist term into a Confucian one. The concept getting valued in the Northern Song Dynasty mainly derived from the total planning and conceptual statements of Neo-Confucianism which laid equal stress on both heavenly laws and human nature of Taoism, and rites, music, punishment, and governance of Confucianism. The scholars of Neo-Confucianism and the Sichuan School combined the Taoist and Confucian ideas, and complemented Confucianism with Taoism, that was the immediate cause for them to express the Confucian ideal of value with this concept. Being a product of integrating Confucianism and Taoism, the concept “sage within and king without” by Neo-Confucianism and Sichuan School included both a Taoist connotation and Confucian factors, playing an important role in the semantic evolution of this concept.

The Humane Dimension of Early Taoist Cosmology:

A Discussion Centered on the Theory of Heavenly Morality

Ye Shuxun

As a theory on the relationship between morality and all living things in Taoist philosophy, the theory of heavenly morality provided new field to discuss the humane dimension of Taoist cosmology. In this field, the former human concept of “morality” was expanded to a cosmic scene, and displayed multiple levels of relevancy with all things on universal principle. About the generation of all things, the discourse of heavenly morality made a good evaluation of related conditions, highlighted the legitimacy of the Tao, and fundamentally interpreted why the cosmic order can guide human affairs. Taoism also had a dynamic consideration on the nature of things, holding that the heavenly morality is different with the nature of things. As the entity of root underlying all things, the former is crux linking up the physical and metaphysical, which confirms the qualification that man can realize Tao on the level of cosmology. The Tao of nature requires certain path when being implemented to the human society, and the nature of things is the important foundation of such a path. Therefore, Taoism established general objective for public life, hoping to guide social order to the corresponding benevolent rule. Generally speaking, the theory of heavenly morality of early Taoism showed different forms in different contexts, and reflected a kind of specific human concern.

A Study of Du Fu’s Fame for Poetry Being Covered up by the Fame forFuin His Lifetime

Sun Wei

Du Fu’s fame in his lifetime has been quite controversial academically, yet the disputes confuse his fame for poetry with his fame forfuin most cases, which ignore a basic fact that these two kinds of fame were not consistent with each other in Du’s lifetime. Du suddenly won high reputation after he composed “Futo Three Grand Ceremonies” in the winter of 748, and his fame for poetry had been overshadowed by his fame forfu. That is the root cause for the Tang people not selecting Du’s poems when collecting poetry of their dynasty, as well as the main cause for the difference between Li Bai and Du Fu on fame in their lifetime. Du’s friends seldom praised his talent for poetry but many praised his talent forfu, and Du often likened himself to Yang Xiong and Sima Xiangru,fuwriters in the Han Dynasty. The lines in his poems, such as “Is there prose amazing the country?” “Is my fame brought by prose?” and “Relentlessly singing for life’s hundred years, I have never seen a true understanding friend,” all revealed Du’s helplessness toward such cognitive nonconformity.

Literati of the Prosperous Tang Dynasty and Demeanor in the Wei-Jin Period:

Centered on Du Fu and His Poem “Song of Eight Drinking Immortals”

Zhong Yao

As an important phase in generation and evolution of traditional intellectual personality, the formation of the unique temperament and behavior of literati in the prosperous Tang Dynasty continued from the demeanor since the Wei, Jin, and Six Dynasties to a great extent. Du Fu’s unrestrained, ambitious individuality, and his behaviors of being fond of drinking, joking, and dwelling in seclusion had direct relation with Wei-Jin scholars, especially “sages of the bamboo grove” represented by Ji Kang and Ruan Ji. His poem “Song of Eight Drinking Immortals” is a typical example. The individuality and style of “eight immortals” as well as their behavior such as drinking, joking, and disdaining the nobility all imitated Wei-Jin scholars andLegendoftheTimes, and meanwhile, their “conceited” manners were the typical style of the Tang Dynasty. The creation of such a poem had a direct relation with a batch of elegant courtiers emerging in this period who were prime targets that the newly awarded Jinshi wanted to visit. Du Fu just subtly caught the unique spirituality of his own time, and recorded it with fantastic description.

A Discussion of the Theoretical Value of Unpublished Prefaces and Postscripts of

Criticism of Du Fu’s Poetry in the Qing Dynasty

Zeng Shaohuang

The unpublished prefaces and postcripts of criticism of Du Fu’s poetry in the Qing Dynasty are rare literature of the studies of Du’s poetry containing rich poetic theories. On the criticism theory of Du’s poetry, the critics reflected on the over interpretation and annotation errors existing in the thousands of annotations of Du’s poetry, and considered that “some poems are suddenly enlightened through annotation, while some poems are profound in the original yet become insipid through annotation.” On the theory of annals, the critics affirmed that an annal allows us to “understand a person and his time,” but still can not be trusted too much. On the origin of Du Fu’s poetry, the critics argued that Du’s poetry originated from the “airs” and “hymns”, and Du’s poetics was based onWenFu(TheArtofWriting) by Lu Ji. On versification, the critics emphasized that poetizing should take “learning” as the beginning and “enlightening” as the ending, and held that “selecting poems is different from reading poems, while reading poems is different with versifying poems.” On the poetry appreciation, the critics regarded poetry as a spiritual and profound object, and emphasized that “only the addiction can bring deep proficiency and unique taste.” Those theories truthfully display the original appearance of canonization and theorization of Du’s poetry, as well as highlight practical and theoretical reflections of the Qing scholars understanding Du’s poetry.

The Triple Bind on Specialists in Chinese Philosophy

Huang Yong

The situation of Chinese philosophy in the United States in particular and the West in general is regrettable. An immediate cause is the mainstream Western philosophers’ lack of interest in Chinese philosophy, and this lack of interest itself both results in and from an ignorance of (the value of) Chinese philosophy. It is the duty of those who are doing Chinese philosophy in the Western philosophical context to do things to generate interest in Chinese philosophy among mainstream Western philosophers, particularly by showing them that, precisely on (at least some of) the issues that currently occupy their attention, Chinese philosophy has some interesting things to say. The practice can be stated in such a way: “while we let Western philosophy dictate what issues to talk about, we let Chinese philosophy have the final say on each of these issues.” After making four comments on this way of doing Chinese philosophy, this paper takes Wang Yangming as an example to illustrate the significance of Chinese philosophy to the issues that occupy current philosophers. In the process, the paper proposes the triple binds on specialists in Chinese philosophy.

The Culture Spread of Bamboo and Wooden Slips in East Asia:

A Discussion Centered on the Wooden Slips with the Character “Liang” Excavated in Korea

Dai Weihong

From the 1990s to the early 21st century, wooden slips were excavated in South Korea with the character “liang” (椋) belonging to the periods of Silla and Paekche. Judging from the content,liangwas a kind of above-ground structure built with tiles and a kind of warehouse storing food or goods being administered by specialized officers. In China’s extant literature,liangdoes not have the meaning of warehouse, but it is cognate with the character “jing” (京) with the meaning of granary. On architectural form, jing is an above-ground structure with a pedestal on the bottom, which is consistent withliang. From the end of 4th century to the early 5th century, such an edifice emerged in the tomb murals on Korean Peninsula and Koguryo. Later, this literal meaning and architectural form came to Japan from Paekche. Extant literature as well as bamboo and wooden slips all reflect that the warehouse system in ancient Korean Peninsula had innumerable links with China’s warehouse, which was closely related to culture of bamboo and wooden slips radiating from China to Korea since the Han Court set four prefectures on the Korean Peninsula, and established friendly exchanges between Paekche and the Kingdom of Wu as well as the Southern Dynasties. In the spread of bamboo and wooden slips, the Korean wooden slips acted as an important intermediary between China and Japan.

The Changing and Retro Trends of Poetics in Late Imperial China

Zha Hongde

The history of poetics in late imperial China manifested as both growth and decline between the changing and retro trends, and alternation between “change” and “drawback.” In the Yuan, Ming, and Qing Dynasties, there was different thinking about this problem. The Song poets pursued variation through imitating the classic style, and the poetic drawbacks had reached an extreme until the late Song Dynasty. The Yuan poets advocated that “the ancient is consistent with the present,” to save the drawbacks of the Song Dynasty. The Ming poets went to two extremes toward the changing and retro trends, thus formed contrary of “worshipping the Tang Dynasty on poetry” and “each making extreme change.” Yet the changing and the retro are both dilemma thought, so they were both unsuccessful in searching way out for poetry in such dilemma. The Qing poets learnt the lesson from the Ming poets, and they reached new theoretical height by discarding extreme thought, and moving toward integration of the changing and retro trends. Modern poetics could also be regarded as continuation of such discussion under new circumstances. Whether “containing new artistic conception in old style,” or “writing classical poem with new spirit,” both reflected the thought combining the changing and the retro. It is a reference for exploring the path of contemporary poetry.

Revisiting the View of Chinese Literature Essence:

A Study Based on the Influence of Chinese Metaphysical Tradition

Li Zixiong

Chinese metaphysical tradition in the sense of political ethics as the philosophical basis of the view of Chinese traditional literature essence, its influence on the view of Chinese traditional literature essence represents the classic legal identity statement, namely, the literary theory “to convey the Tao” by the political ethics meta-narration mode, which is the legitimacy foundation on “integration of aspiration and emotion” view of literature essence. In this sense, its emotional appeal is often manifested as a moral emotion identity, and not letting personal feelings to express, to serve the political enlightenment purposes, which constitute the dominant tendency and overall appearance of Chinese literature. Thus, we should not use the general way in saying lyricism in accordance with the conception of Chinese literature lyrical essence and tradition, otherwise, it will move towards the mistaken idea.

The Universal and Religious Character of Confucian Filial Piety

Tan Mingran

As the essence of Confucianism, filial piety is a kind of moral consciousness which arises from children’s affection and dependence upon their parents but is enhanced by education. However, when Confucius promoted filial piety, he asked people to do more than the spontaneously-rising affection. He urged people to support their aging parents and help them fulfill their hopes because he realized the fact that people naturally and biologically love their own children more than their parents. From this point of view, Confucian filial piety raises human beings above animals who abandon their parents while caring for their offspring alone. Moreover, filial piety helps people achieve their transcendence of life and death. Through their ancestral worship, reproduction and altruism, they deeply plant their life in the past and point to the future, and achieve the eternity of human lives. It thus can be said that filial piety bridges the gap between spirit and human beings, religion and ethics, and life and death; it acts as the alternative to the Buddhist cycle of life and death and Christian heavenly kingdom. It demonstrates the Confucian religiosity of not only nurturing and enjoying life but also peacefully accepting death.

“Zhuangzi Inheriting Confucianism from Yan Hui”:

Zhang Taiyan and the Proposition of “Zhuangzi Being a Confucian”

Yang Haiwen

In Zhang Taiyan’s works, there are at least five papers involving the proposition that “Zhuangzi is a Confucian,” in which two papers written in his early years belong to negative comments, while the three written in his later years are more positive. The proposition that “Zhuangzi inherited Confucianism from Yan Hui” is the finishing touch, which means the branch of Confucianism handed down by Yan Hui was inherited by Zhuangzi. Zhuangzi, who inherited Confucianism from Yan Hui, is a Confucian but not Taoist: “sitting in oblivion is not a kind of Taoist capacity, but the highest realm of Confucianism”; and even though Zhuangzi became a Taoist afterwards, he recorded and inherited Yan Hui’s effort and realm of “sitting in oblivion” as a Confucian. It can be known from Zhang Taiyan’s comments in his later years that the proposition could not be limited within the idea of complementation between Confucianism and Taoism as conventionally understood, but has unique ideological connotations which should hold their own position in the history of thought.

Tan Sitong’s Interpretation of Classics:

TakingSpringandAutunmAnnalsandTheGreatLearningfor Examples

Wei Yixia

Tan Sitong’s interpretation ofSpringandAutumnAnnalsunfolded along with “sublime words with deep meaning” of the Gongyang School, so he highly praisedTheCommentaryofGongyang. He believed that theAnnalswas aimed at political reform, and held the principle of “governing in the name of Heaven”, which proved that Confucius advocated equality and opposed autocratic monarchy. His interpretation ofTheGreatLearningdeveloped following two paths of the Consciousness-Only School and the Huayan School. He thought Karmar talked by the Consciousness-Only School was just people’s will talked by Confucianism, and wisdom talked by the former was just moral mind talked by the latter. Through his interpretation,TheGreatLearningshowed significant difference in content with theAnnalsfocusing on ideas of changes and history, and equality was the common theme of both. Tan Sitong connected classic interpretation with modern value, not only revealing his worship of equality, but also making innovative interpretation of Chinese classics.

The Hermits in the Late Han Dynasty and Reconstruction of Local Order:

In the Perspective of the Yellow Turban Rebels Worshiping Zheng Xuan

Feng Yujie

It is not a false story that the Yellow Turban rebels worshipped Zheng Xuan as recorded in historical texts. Zheng Xuan was a master of Confucian classics in both old and new texts. In his extensive body of knowledge, the two contents of being proficient in book of prophecy and principle of changes somehow overlapped with the Taiping Taoism proposed by the Yellow Turban rebels. And on the pursuit of ultimate ideal order, “peace and tranquility” were desired by both the Yellow Turban rebels and Zheng Xuan, forming the ideological root for the Yellow Turban rebels worshipping Zheng Xuan. And this kind of worship not only reflected conscious ideological identity of the rebels to a person who was acquainted with Taoist doctrine, but also showed the mysterious understanding and widespread veneration to the hermits in the late Han Dynasty. The hermits became intermediate intellectuals guiding and connecting people’s values with their knowledge and integrating Confucianism and Taoism, and made a profound impact on the reconstruction of local order in the late Han Dynasty, as well as the historical change between the Han and Wei Dynasties.

Between Utility and History: A Discussion of Hume’s Legitimacy Theory

Liu Yang, Zhang Ming

As one important part of Hume’s political ideas, the idea of legitimacy, has been long ignored, which should not have happened. Hume explicitly rejected two paradigms which are used to prove the validity of the legitimacy: the theory of contract which was the dominant theory at that time, and the thought of the divine right of the kings. On the basis of philosophical psychology, Hume put forward the theory of the utility of history. In Hume’s legitimacy writings, utility is the public utility which is built on the basis of the naturalism, and history is closely connected with the habit mechanism which is one part of his epistemology. In Hume’s thoughts, utility is the underlying motive of legitimacy. History is the process and conditions to obtain such motivation. In the premise of not violating utility, history can sometimes directly confer the legitimacy on the government. The characteristics of the Hume’s thoughts are that they are experiential not transcendental, function oriented and not consistent with the form, the sense of conditions and not the voluntarism, the theory of evolution and not the rationalism. The legitimacy theory of Hume is fundamentally different from liberalism, which still has the important value of the times up to now.

《文史哲》英文版JOCH第3卷第1期“中国古代神话与传说”出版

本辑所刊文章包括刘毓庆《中国神话研究的新范式》、艾兰(Sarah Allan)《关于公元前1920年积石峡洪水与中国上古大洪水传说的初步思考》、陈连山《论“神圣叙事”的概念》、苏晓威《中国早期文献及考古材料中黄帝形象的研究》、苏永前《西王母神格探源：比较神话学的视角》、张翰墨《从神话到历史：黄帝叙事中以劝导为目的的历史化趋向》、张振军《早期中世纪中国文学中女神描述的两种模式》。

此外，英文版第4卷第1期“魏晋玄学”目前仍在筹备之中，欢迎海内外研究者惠赐稿件。中文投稿截止日期为2017年9月1日，英文稿件截至2017年9月15日。

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