【傅錫洪】論德川儒者中井履軒對儒家祭禮效能的根一包養網心得究

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Analysis on the effectiveness of Confucian Confucian scholar Nakai Shuhua on Confucianism’s Confucianism

Author: Fu Xihong (Special Associate Researcher, Zhongshan University of Science and Technology)

Source: “History of Chinese Philosophy” 2018 Issue 4

Time: Confucius was the ninth day of the middle spring of the Gengzi in 2570

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The large Sakasa Nakai, a mid-Tokugawa scholar, focused on the actual meaning of Confucian gifts. Through the interpretation of the gifts, he believed that Confucian sacrifices did not have the effect of explaining the spirit, but were only used by the tributers to express the human feelings of the contributions, so they only had secular ethical effects. The origin of the Confucian tributes is difficult to eliminate the religious implications of Confucian tribute civilization. In this regard, we can reflect on the following two aspects: on the one hand, Confucian tribute preserves the religious accusations of communicating human and gods, which makes the tribute area different from other secular human activities and forms a set of tribute gifts; on the other hand, the human and god-like concepts, which serve as the basis for the tribute act, give the tribute gifts with the moral connotation, and the human and god-like concepts can break the secular sentiment of “pursuing filial piety”, thus allowing the religious and erotic sensibility of the tribute gifts to interact with the influence of interaction.

KeywordsBaoqing.com:Tokugawa Confucianism; Nakaikai; Ghosts and Gods; Response; Contributing; As in;

Tokugawa japan (Japan) (1600-1868) Confucian Nakaikai (1732-1817) and his peaches (1748-1821) advocated the ghosts and gods without ghosts and believed that they did not have any object. However, they did not deny the need for Confucian sacrifices. On the contrary, they emphasized that they should pay tribute to their ancestors with respect. In response to this, a famous scholar from modern japan (Japanese), Naito Konan once said suspiciously: “The mountain peaches do not believe in ghosts and gods, and they have reached a level that makes people doubt whether there will be conflicts with the Confucianism and the Confucianism worship of the heavenly way.” This question directly points to the problem of whether the memorial service and the coexistence of no ghosts.

As for this problem, the academic community has many views from the inner thoughts of walking and peaches, which shows that its unspeakable initiative is to perform memorial services more purely. For example, Zi An Xuanbang believed that the ghost-free theory was precisely to “emphasize the worship of ancestors in ethics”, Tian Shi2 also believed that “Lu Xie and Pan Tao and others advocated the ‘ghost-free and memorial service’, and through the use of ‘ghost-free’ to protect the purity of the tributes.” Teng Teng 3 and Husband went further, pointing out the theoretical basis that the coexistence of the tributes and the ghost-free theory in the tributes. He believed that the reason why “commemoration” and “there are ghosts” are always close.In addition, the inseparable reason is that the sacrificial sense is regarded as an indispensable element of Confucian sacrifice. The sacrificial and the Peach Bow clearly recognize the intercourse effect of Confucian sacrifices, thus separating the two, so that the “memorial” and “num-free price pttghostless” can coexist ④.

But the problem is that there are a large number of comments in Confucian classics about seeking the feeling of God in sacrifices. How can the reading understand whether the spirit of the sacrifices are recognized? Can the interpretation deviate from the original meaning of the Confucian classics? Can the sacrifices with only secular effects in the view of the Confucian classics? Can the sacrifices with only secular effects be in line with the Confucian tradition of memorial service? These are all issues that this article focuses on exploring.

1. The denial of Zhongjing Luhua’s effectiveness on the god of sacrifice

The denial of Zhongjing Luhua’s effectiveness on the god of sacrifice is important to explain from two aspects: 1. Ghosts and gods will not actually descend to the tributes at the memorial hall; 2. The human and gods cannot realize their senses through sounds, smells, lights and other methods.

The ghosts and gods mentioned by Lu Xie do not actually surrender to memorial places, which means “not coming” or “not here”. The direct basis of this statement comes from the beginning of the word “as in”, which appeared in “The Eight” and “The Eight” and “The Eight Notes” and “The Doctrine of the Mean”. When Lu Shun notes the “Dogs of the Mean” “as if it is above it, as if it is laid”, it points out: “If it is there, it is not there. If it is actually there, why use the word “as if it is like a word?” 4 In Lu Shun’s opinion, “as if it is” in the classics such as “Dogs of the Mean” means that ghosts and gods are actually not there. Because if ghosts and gods are “in the Female college student care club”, there is no need to apply the word “ru”; since the word “ru” is applied, it can be recommended that ghosts and gods are actually not present when commemorating. His thoughts are also inherited by the mountain peaches.

However, in fact, according to the Confucian classical notes, ghosts and gods do not need to truly descend to the sacrifices at the memorial hall, but can enjoy the sacrifices through smell, sound, light, etc., and actually Baozhuang.com reveals human and spiritual feelings. For example, in “Traditional Notes: Gifts” that “the sprouts of beans are the harmony of the four hours” is said to indicate that the value of the memorial service is not the real thing of the sacrifice, but the harmony of the sacrifice is used by ghosts and gods. “People: Big Ya·Life” reads: “Its nose starts to rise, and God lives in peace”, which means that the flesh is sacrificed and the nose is rising slowly, and the Emperor of Heaven comes to enjoy it safely. There is also a book about “Treasures: Jiao Special Saint”: “The most respectful thing is not delicious, but it is rich and smelly.” “The Youyu family’s sacrifice is still used for gas. Blood, fishy and sacrificial sacrifice is used for gas. People of Yin prefer to speak loudly, but the smell has not yet been completed. They sing their voices, cheer three times, and then come out to welcome the animals. The number of sounds is so that they tell the Liuhe. People of Zhou To be odorous, use odor, and to be stubborn, the odor reaches the purgatory spring, and to be tanned with harem and jade. “In addition, Confucian classics such as “Quan Ji” also record methods such as burning fire and scattering, which all explain that in Confucian traditional tribute, human and god feeling should be realized through methods such as smell, sound and light.

The remarks of these related records of the Confucian original scriptures are not unclear, but he did not accept them in full, but instead made a decision. In the article “Original Sacrifice”, he pointed out: “There are cleverness and ecstasy in the “Dai Shu” and learners are confused but not careful. They often make absurd and become strange, and I feel very sorry for it.” 7 He believed that the “Dai Shu” is both exquisite and complicated. If the ecstasy is based on the various departments in this area, it will become strange and strange. As he criticized Zhu Zi, pointing out: “If it is Zhaoming, Tianyao, and sad, it is stupid and unrecognizable, and it is not suitable for the introduction.” (“The Doctrine of the Mean”, page 70) What he said, “Zhaoming, Tianyao, Tianyao, and sad” means using smell and light to realize the communication between man and god. By using these methods that affect man and god, they can deny the ability of the sacred sense of memoriality.

In addition, if Lu Jie said that he also invoked the department he thought was exquisite: “Those who now fold their simplicity are written into a chapter to use it as a ‘as if it is in’.” (“Continued Editing of the Broom”, pages 24-25) This is aid to respond to human and god-like problems The purpose is limited to the following: “I have not seen any pi