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“The Great Book of Changes” is not without “—Zhang Su’s loyal advice on the construction of science and its research
Author: Ding Haoxiang
Source: The author authorized the Confucian network to publish, original “Humanities and Discussions”, Wuhan University of Science and Technology June 2022
Content excerpted by the content of Wuhan University of Science and Technology
Important: As one of the founders of the Song and Ming dynasties, Zhang Xiu was the first thinker among the Five Sons of the Northern Song Dynasty to develop the “thoughts of the sky and earth” based on the theory of theory in theory. At the same time, he also proposed a conclusion with certainty from the perspective of the historical experience of the comprehensive thinking and development. This is “The Great Book of Changes does not say anything, but says something is nothing, which is the terrible thing.” Regarding Zhang Xu, he not only used this discussion to analyze the ideological development of Taoism from Laozi to Zhuangzi, but also used this standard to analyze the theoretical evolution and teachings from Han Dynasty to Wei Xuan and even Buddhism in the Sui and Tang Dynasties. More importantly, Zhang Xun also used this kind of insight and wisdom that was consistent with history and logic, not only criticized the Buddhist and Laozi’s learning, but also reminded the theoretical trap of “blind from afar and trapped in lust” in various “extreme theories” in “temporary discussions”. Therefore, this conclusion of “The Great Book of Changes” represents a major summary of Zhang Xuanping’s physiological exploration, and naturally it should also be valued by science researchers.
Keywords: “The Great Book” There is no “Song Ming Neo-Scholars” by the Five Sons of the Northern Song Dynasty Zhang Xiu
As the first representative scholar, Zhang Xiu was the first thinker among the Five Sons of the Northern Song Dynasty to develop the “thoughts of the heaven and earth” to develop the “thinking of the heaven and earth”. So, what conclusion did Zhang Xiu come up with this ancient and modern thinking? In fact, this is also very simple to say, which means “The Great Book of Changes does not mean that there is nothing, and that there is nothing, which is the terrible thing of all”[1]. However, this seemingly simple conclusion includes Zhang Xu’s extremely in-depth thinking on rebuilding the Confucian civilization. It is not only a thinking weapon that Zhang Xu criticized the Buddhist and his master’s studies, but also a weapon that is similar to the theoretical trap of “blind from the aristocratic affair” in his theory. – From the perspective of theoretical construction of theory, his book “Zheng Meng” is actually written for this. Until tomorrow, the theoretical standard that “the “Big Yi” does not say anything is wrong” will still be the theoretical test of our judgment and avoiding various traps of valuelessness.
Above, we will briefly describe the historical structure and its specific uses of Zhang Xuan’s theoretical insight.
1. The structure of “The Great Book of Changes” is the product of the human self-thinking “thinking”. If the “introduction” or “external perception” formed by unintentional consciousness has not been attracted by the subject’s self-thinking, it is as if the smoke clouds will not leave any trace.But if it is a problem that the subject cares about itself, then it will definitely gain people’s own thinking, regardless of whether it is the clouds of the eyes or the wind of the ears. This has the most basic meaning of divergence. Zhang Xun’s conclusion that “The Great Book of Changes is nothing”, he has experienced this self-conscious and more long-term exploration process.
According to the “History of the Song Dynasty·Zhang Reading”, because the confrontation between the Song and the Western Xia military in the central area of the central area, Zhang Xuan said, “I like to talk to the army for a few days and want to recruit guests to take the land west of Tao” [2]. In 1040, Fan Zhongyan was appointed as the deputy history and governor of the New Deal of Jingxi, Yanzhou. Therefore, Zhang Xu, who had always been “professional by fame”, wrote to Fan Zhongyan and gained the opportunity to visit. Therefore, Zhang Xu received the following suggestions or guidance from Fan Zhongyan:
When the official knew his remoteness, he wanted to achieve his goal, he asked him, “Confucians are famous for their own teachings, so what is the matter with the military!” Hence, he read the “Doctor of the Mean”. [3]
This constitutes a serious shift in Zhang Xiu’s thinking throughout his life, that is, from the so-called “loving and self-proclaimed by fame and fame” to the Confucian “famous religion” industry. In other words, Zhang Xiu’s lifelong ambitions have shifted from the original military report to the BaohuaConfucian “famous religion” construction industry.
But after “reading the Doctrine of the Mean”, although Zhang Xu also recorded and yearned for Confucian human civilization and its purpose, it seemed that there was another sense of “not satisfied”. As for Zhang Xu, this is not difficult to understand. Since Chang’an has always been the capital of the thirteen dynasties including Zhou, Qin, Han, and Tang, the “ancestors” of the two sects and sects of Buddhism and Taoism were arranged along the north foot of Qinli, from east to west. Therefore, Zhang Xu’s study of the Doctrine of the Mean would not only stay in understanding the main theme of the Doctrine of the Mean, but must use the Buddhist and Mr. Buddha as the basic reference system for his understanding of the Doctrine of the Mean, so that he can clearly express the feeling of “the watch is not considered to be enough” or “the watch is not considered to be insufficient” and “the watch is not considered to be insufficient” as it clearly expresses. And this happened to be Zhang Xiu’s unique advantages in the civilization of the region between “Baobao.com ratingThe Third Teachers of the Northern Song Dynasty” include his fellow friends, Shao Yong and Zhou Dun-sa. So, this is a passage of his “Access to Laozi, who has studied his words for many years and has no gains, but instead seeks the “Six Books” [4]. From then on, Zhang Xiu’s first book in his life – “The Cave of Science”.
The reason why I believe that “The Cave of the Scientific Society” is Zhang Xiu’s first book in his life is that “The Cave of the Scientific Society” itself represents that Zhang Xiu developed from the “consideration of the Doctrine of the Mean” and then developed the Confucian classics – “The profound questions from Six Records, “Onlines” and “Meng”. Therefore, on this basis, its thinking naturally represents a deep-level dialogue between Confucianism and Confucian classics in the Song Dynasty – the so-called “Six Sects”, “Onlines” and “Meng”.
So, how did Zhang Xuan’s exploration of “on the contrary, seeking the Six Paths” be developed? Regarding Zhang Liu’s thinking scale and order of the order, since the “History of the Song Dynasty” has formed the so-called “Taking the Book of Changes as the sect, taking the Doctrine of the Mean as the body, and taking Confucius and Mencius as the law”[5], this seemingly objective and rounded statement even reverses the order of “Zhang Zi’s Complete Book”, just like the current “Zhang Liu Collection” uses “Zheng Meng” as the beginning, and then continues with “Yu Qu Yishu”, and then comes the “Study Cave” As well as “List of Language” and so on, in fact, if it is related to the actual learning of Zhang Xiu’s thoughts, then from the so-called “visiting the old books” to “seeking the Six Paths” and “on the contrary, seeking the Six Paths” is not actually directly developing the study of the “Book of Changes”, but just happens to be the dialogue between the Six Paths”, “On the Song”, and “Meng”, and finally focuses on “taking the “Yi” as the sect” with the direction of clarifying the “original body of the way of heaven” [6]. Because the “Book of Changes” actually represents the concentrated expression of Confucian thinking on the way of heaven, when Zhang Xu focused on the “Book of Changes”, the scale of its thinking theory had been fundamentally formed.
Regarding the construction process of Zhang Sui Thought, the author can even propose the following explanation as a supporting evidence. Judging from the Confucian classics exposed to the “Cat of the Academic Cave”, there are “Zhou Rong”, “Pen Shu”, “Clan Law”, “Travel”, and “Greetings” specially discussed and advocated by Zhang Xiu, including the contents of ̶ TC:
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