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The Qimen School’s “Family Gift” Practice and the Late World Japan (Japan) Society
Author: Matsukawa Matsukawa Masahin (japan) Academic Energetic Society)
Source: Shanghai Confucian Academy of Sciences, Editor: “Modern Confucianism”, Episode 7, Commercial Printing Library, 2021 Edition
1. Episode discussion
This article will discuss the question of how japan (Japanese) Confucian scholars in the late late era positioned the burial ceremony of the book “Family Gift”. Specifically, this article will analyze the research and development targets with two Confucian scholars who each created the Okazaki School and the Uchidao School in the late late period, Nakamura Yoshihiro (1719-1799) and Aoye Moshiro (1732-1799). As for why these two people are the subjects of the research and development, one is due to the fact that there are fewer relevant research and developments [1], and both of them have expressed their profound views on the social issues of the late japan (Japan) (detailed later).
No need to say anything, and with the spread of Zhu Xi’s history in the East Asia region, the book “Family Gift” written by Zhu Xi also has a profound impact [2]. But people generally believe that although 彩小彩小彩彩彩票线竞中彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩For example, the famous scholars who led the study of Japanese (Japanese) thinking history once made such a symbolic comment, “The Confucianism lacks self-sacrifice is the Confucianism of Japan. … (also a kind of Confucianism lacks religious experience” [3]. “japaBaozhuangn(Japan) Confucianism in the late age was a kind of “lack of memorial and worship, learning, relocation, and governance” [4]. In other words, in the widespread understanding of the field of thinking history research and discussion, Confucianism in the late age was understood as a “study” or “morality” system that clearly lacked the value of the gift.
However, with the advancement of recent research and discussions, we can say that this understanding is a very wrong way. For example, in recent research results of scholars such as My Wife Joji and Tian Shi-jin, many Japanese Confucians in the later generations expressed great concern for the book “Family Gift”. At the same time, many Confucian scholars who also have a lot of content in the same book have also been proven [5]. By constantly experiencing japan (Japanese Confucians’ concern and practical examples of the book “Family Gift”, we may be able to wait for the japan (Japanese) Confucianism to understand the later generations. However, while conducting cases, there is a problem that needs to be considered calmly – that is, the japan (Japan) late-world social situation problem that is more special than that of China, Korea and other places in the same era. The above two more representative features are listed.
First, under the shogunate system of the late japan (Japan), the Confucianism (especially Zhu Zixue) did not realize the effectiveness of regular learning, and the comprehensive social system of Confucianism was not achieved. The absence of the Cialis system can be regarded as its representative example. Therefore, in the late Japanese (Japan), Confucian scholars who believed in Confucianism all claimed that most of them had to be regarded as special skills with no systemic appearance. Taking the late late period of the late generations discussed in this article as an example, for example, the natal Zhushan (1730-1804), who was deeply sympathetic to the Confucians at that time, was famous in the discussion of the old man Zhongsong Ping’s letter (1759-1Baohua.com829): “I hope there is a system that can register Confucians in their household registration and allow them to enjoy the right to have surnames and sabres according to their requests” [6]. Zhushan directly proposed to the highest commander at that time the systemic request of the tree to recognize the Confucian elements. However, as we all know, Zhushan’s proposal has not been adopted. It can be said that under the shogun system, except for the recording and other circumstances of the vassal Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian Confucian
Secondly, compared with Confucianism, the religion that was socially reorganized under the shogunate system is religion. After the temple system, which was based on Christian ban on religion, established its position in the 17th century, the authority of the temple to burial and memorial service was officially established [8]. Regardless of how to emphasize the Confucian element, these people are very difficult to get rid of the temple sandalwood system in the most basic way. In other words, the Confucian scholars who were criticized by japan (Japanese) in the later generations had a romantic life from a certain Tan family belonging to a specific temple in the society at that time.
So in the late japan (Japanese) society where the sect was officially reorganized, how did Confucians who did not have any reorganization guarantees actually advocate the “family gift” style of “not doing Buddhist rituals”? The sentence changes come out and get trapped here. In other words, under the social situation of the late japan (Japan), what meaning did they find in the process of implementing the Confucian burial ceremony? This article takes the two abbreviation scholars mentioned above as examples. While cumulating the examples, the above-mentioned problems will be examined.
2. Nakamura Hoshi of Okazaki Sect
The Confucian Shishi Nakamura once taught the Sakimen School of Zhu Zi around the present-day Nagoya, and laid the foundation for the Okasakimen School, which has always been along the Meiji era. Finally, he studied at the semi-official and semi-communicated Zhang Fan School, the Treasure School, and followed Miyake Naoshiro (1705-1778) of Miyake Naoshiro (1662-1741), and at the same time he devoted himself to the operation of the school. But with the formal establishment of the Minglun Hall of the vassal school, the school was not bad, and the fertility was also broken. BaoqingSince the village, the village, has never had any disputes with the vassal states as a Confucian. The rest of their lives have been teaching and teaching in private schools[9]. In other words, like most Japanese Confucians, the syllable without system guarantee has also lived in the composition of the Confucians.
The private school era, in order to convey the funeral gifts in “Family Gifts”, wrote the simple book “The Vulgaris of Gifts”. In the preface of the same book, he believed that “they can live in the world’s customs and do things in a straight and independent way without being seen by the people around him”, and “there are few and the people” are not the same. In addition, the same book also specifically recorded, “It was written specifically for the lack of small households, so that it would not violate the current customs and not harm the principles of gifts” [10]. The specific meaning of “天天天天天” mentioned here is unknown. When it comes to this book, famous scholars such as the Mito family Tokugawa family and the Okayama family Ikeda family began to hold Confucian burials [11], which may be considered as the statement of Takeyama was specifically said about the Confucian rituals of the famous families. From this we can believe that the people under the door are divided among the famous houses of power and power, and wrote the book “The Vulgar Man” to correctly implement the Confucian style of burial without overtaking the existing customs and habits.
In “The Vulgar Man” written under this picture, the social situation of the late japan (Japan) is described as follows.
People today will receive a burial house once they let go. …After Christianity banned religion, anyone who lives in this country will definitely become the Tan family of a certain ancestral temple to prove that they are not cults, and this has become a great law in the country. … No matter how Confucians who believe in Confucianism are, they must not obey this method [12].
From this we can see that as long as the temple system exists for one day, even Confucians cannot help but teach the funeral rituals led by the temple. This also explains why the sage should consider the problem of “Family Gift” burial without denying the existing conditions of secting the funeral.
It was difficult to be thoroughThe view of denying that the institutionalized teaching is not unique, we can see the same initiative among many Confucians who lived after the middle of the late age. For example, as for Confucian scholars within the Sakura School, one of them is Wakarin Mass (1679-1732) under the
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