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“述而不作”作为孔子对待精神遗产的基本观点 ,涉及到“礼”和“道”、历史与哲学两个层面。孔子非常重视“述” ,但实质上并没将“述”和“作”视为冲突。尽管他认为“道”已经给定 ,但仍强调主体的积极介入。从《论语》中的阐述来看 ,“述而不作” ,其重心已转为“述”中之“作” ,每个人的“作” ,人的鲜活存在构成了“历史”、“真理”鲜活的存在。在纳入性的理解和发散性的阐释中 ,孔子更为赞赏后者。“述而不作”导致“我注六经” ,而“我注六经”的实质却多有“六经注我”。“托古改制”的方式在中国历史各个阶段、各个方面频仍使用 ,阻力较小 ,其渊源可追溯到孔子这种“述而不作”的论述与实质
As a basic view of Confucius’s treatment of the spiritual heritage, “Commentary and not for action” refers to two aspects of “ceremony” and “Tao”, history and philosophy. Confucius attached great importance to the “statement”, but in essence did not “statement” and “make” as a conflict. Although he believes that “Tao” has been given, he still emphasizes the active involvement of the main body. From the expositions in the Analects of Confucius, the focus of the book has been changed to that of the Book of Songs. Everyone’s “making” and the fresh existence of the people constitute “history” and “truth ”Fresh existence. In the interpretation of inclusive understanding and divergence, Confucius praised the latter more. “Not to do” lead to “My Note Six Classics,” and “My Note to the Six Classics,” but there are more “Six Notes me.” The method of “Tuogu Reform” has been frequently used in all aspects of Chinese history with less resistance. Its origins can be traced back to the discourse and substance of “describing and not doing” by Confucius