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The evolution of the concept of “Heluo” in Xihan under the perspective of politics in compliance with the legal nature
Author: Guing Lichun Li Juan
Caising woman Source: “Zhouyi Research” Issue 5, 2024
Abstract: “Ye’s reply?” A person is beautiful and can be heard even when singing. The connotation of “Heluo” has always been innate. “The Book of Changes: The Book of Changes” “Heluo is drawn, Luo is drawn, and the sages are responsible for it” laid the foundation for the value root of “Heluo”. Because the Confucianism of Western Han Dynasty focused on building politics in line with legal thinking, “Heluo” also gained new connotations: Sima developed the local civilization meaning of “Heluo”, and advocated the governance thinking that went beyond “form and strength” to seek “virtual strength”, and used the middle principles of the three generations of honor to build their politics in line with legal thinking; Liu Xin used the “virtual” connotation to “Heluo” through the Bagua and “Hong Fan” to construct his regular thinking, thereby solving the moral problems of Xihan. Sima and Liu Xin enriched the connotation of the concept of “Heluo”, and their concept of “Heluo” has the classic characteristics of Western Han political philosophy. In the meaning of classical lyrics, the existing meaning should not be denied with new meanings, nor should the existing meanings be denied with new meanings.
Keywords: “Heluo” Hetuluo Book Sima Job Liu Xin The Five Virtues End of Politics Comply with Laws
Author Introduction: Gu Ping Lichun (1983-), male, from Xinyang, Henan, Ph.D. in Philosophy, associate professor at the Marxist School of Science and Technology, member of the Henan Province Key Social Science Research Base “The Middle School of Research on the Construction of Heluo Civilization and Modern Civilization of the Chinese People’s Ethnic Nationality” at Henan Province, the purpose of important discussion: Philosophy and Easy to learn. Xun Juan (2000-), female, from Baoding, Hebei Province, graduate student of Henan Science and Technology Major.
When it comes to the concept of “Heluo”, the academic community generally uses Hepatterns and Luo books. The connotation of the Hepattern and Luoshu has been a constant debate since the Song Dynasty. Zhu Xi said: “The images of “The Book” and “The Book” are all like this, from Kong Anguo, Liu Xin, Wei Guanlang Ziming, and Song Kanglei, the chief teacher of Song Kang, Shao Yongfu. It was the first time Liu Mu changed his name twice, and the disciples followed it. Therefore, when he returned it, he all came from the old one.” [1] Liu Mu used the Nine Palaces as the River Chart and the Five Elements as the Luo Book, and drew the head of Song Wei. He saw the towels coming from the other party, and then answered them and said thank you. The five elements are born with directional diagrams; Li Li is simple and profitable in Liu Mu’s foundation; Zhu Xi, contrary to Liu and Li, believed that the number of river maps is fifty-five and the number of Luoshu is forty-five. These disputes have been continued in the Yuan, Ming and Qing dynasties. Although the students have their own opinions and different views, Yi scholars since the Song Dynasty generally believe that there are patterns composed of quarrels, and the connotation is expanded by the number of images. From this we can ask: First,Can the meaning of “Heluo” be Hepao and Luo books be a tradition since the pre-Qin period? Secondly, can the connotation of the Hepattern and Luo Book be originally an image composed of quarrels? Can it be “this is the case” as Zhu Xi said in the Western Han Dynasty when Kong’an and Liu Xin are located? Third, if the connotation of “Heluo” still refers to something during the Western Han Dynasty, then what does it mean? Where is its meaning? Although there are some discussions in the academic community, it is still worth a step further.
1. The structure of the value root of “Heluo”
The records about “Heluo” in ancient books of pre-Qin were first seen in “Shangshu·Jianming”:
The fifth level of Yue Yu, Chen Bao, Red Knife, Da Shu, Hong Bi, Wan Yan, in the Western Preface. Big jade, Yi jade, celestial sphere, and river map, in the order.
Although the connotation of this lei map is not clear, it can be inferred that it is a jade artifact that only the emperor owns[2], which can be associated with the emperor’s authority. If Shun was given the help of the emperor, the important thing was “in the Xuanyuan Jade Heng, and the seven political policies” (“Shangshu·Liu Dian”).
Since the end of his age, “The River is out of the picture” means “being obedient to heaven” has become a common understanding, such as “If the birds do not arrive, the river is out of the picture, I am gone” (“Speech·Zihan”), “The Heavenly King Wen of Zhou attacked the Yin Kingdom, and the Tai Wai came to the fishing world, and the river was green” (“Mozi·Faigang”), “The mountain came out of the carriage, the river came out of the horse pictures, and the phoenix and qilin were all in the suburbs” (“Traditional Notes·Traditional Trip”). In the pre-Qin period, although there were not many documents that recorded the “Hebei Painting” and “Luo Painting” side by side, the auspicious meanings of the two are different, such as “Guanzi Xiaokuang”: “The ancients gave the orders, dragons and dragons, rivers and books, Luos and books, and earths and rides yellow. Now the three auspicious things have not been seen. Although the orders are given, is it not a mistake?” From this, it may be suggested that in a certain period, the “Heluo” as a whole concept has not yet been formed, and the “Hebei Painting” and the Luoshu and several other phenomenaBreeding Market is also considered as the auspiciousness that appears when the Holy King will give birth to his destiny, and only one of them can show the meaning of giving away his destiny. In this meaning, Hetu and Luotu were just an occasional auspicious phenomenon for a period of time, and the concept of “Heluo” as a whole has not yet been formed during this period.
Perhaps for a long time, these auspicious phenomena have occurred, but one or more auspicious things appear at the same time is an occasional sex. “The Book of Changes: The Legend of the Condor He” not only regards “He Luo Pictures and Luo Books” as a certain auspicious phenomenon, but also takes a step forward to upgrading “He Luo” to the root of value based on the civilized and moral character of “He Luo”. [3] From this, we can ask: How is the value of “Heluo” formed? What is the philosophical foundation of the root of this value? Let’s first discuss the structure of the value root of “Heluo”. “DepartmentThe Female College Students’ Care Club” breaks the meaning of the Hepao and Luo Book as auspicious “things” and turns to the meaning of “image”. In the context of Yi language, the “image” as “image” has its own specific connotation. Wang Bi said: “Yi is like image.” The birth of images is born from meaning. There is this meaning, and then it is clear about its objects, so it uses dragons to scatter Qian and horses to simplify Kun, and uses the meaning of the matter to draw the image. “[4] Wang Bi believed that the hexagrams of the sixty-four hexagrams contain certain principles. Through the hexagrams of the real-life hexagrams, they can be seen through the use of the body. Careful things are “taken by meaning” and become easy images, and the sages “set the images with all their intentions” (“Book of Changes·Xiangzi·Xiangzi”), rather than viewing the things with all their intentions. In addition, the “thing” body naturally legislates for people, so it is difficult to “block the sky but not know people” (“Xunzi·Xiebi”), while the “image” reflects the “three talents” that are well-known. The sages’ ” Heluo” is not only auspicious thing, but also has the meaning of “image”. However, the “image” of “saints” is different from the hexagrams and lines established by the saints with all their intentions. The Hetuluo Book “gaves the original value based on its roots” and “is determined to be the historical roots and predecessor form of Chinese civilization.” [5] Let’s look at the philosophical foundation of the value of “heluo”. Regarding “heluo” “the river comes from the picture, the Luo books comes from the book, and the saints give it”, Zheng Xuan’s note says: “The river flows through the Qian and the Tianbao, and the Luo flows through the Kun and the earth talisman. Helong pictures, Luolong books. ”[6] “The meaning of life and life” (“Book of Yi·Xi Zi Shang”), Qian and Kun are “the gate of Yi” and “the sacred of Yi”. The road of Qian and Kun are circulated, and the yin and yang combine virt TC:
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