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Knowledge and character: The “fighting” in pre-Qin philosophy
Author: Gao Ling (Doctoral Graduate School of Humanities, Huadong Master Fan Daxue Simian Advanced Research Institute)
Source: “Tianfu New” Issue 4, 2021
Abstract: In the era of tracing the past, farming was the most advanced knowledge and technology of civilization. The Zhou Dynasty was a country of agriculture and also improved its energy and virtues from farming. However, with the development and evolution of civilization and society, farming gradually retreated from the middle and urgent efforts of the whole of politics and education. By the distinction between the righteous and gentlemen, Confucius’ farming concepts were transformed from the meaning of morality to morality. On the one hand, grasping the knowledge of farming will not help save the crisis of the collapse of the glory and prosperity, Confucius recommended the correct learning of people with more political and civilized influence; on the other hand, farming and cultivating virtue are homogeneous in transforming the original energy. The change in farming concepts has triggered the reaction of farmers. In the discussion with farmers, Mencius developed Confucius’ thoughts and extended the distinction between power and virtue to the distinction between power and mind, the distinction between barbarians and summer, and did not recognize the relationship between farming and character. Although Xunzi realized the unity of mind and force in things, he inherited the distinction between righteous people and gentlemen by using the distinction between things and Tao. Based on the basis of Confucius’s thoughts, Zhuangzi gave farming internal value from the head. Farming can cure one’s own morals and skills can be used to convey the truth, thus transforming the Confucian concept of farming.
Keywords: Pre-Qin; Farming; Knowledge; Character; Technique
In Senofin’s “Oeconomicus”, a large number of conversations between Sucrates and Ishomahoth about “farming”. As a farmer who is a survivor, the latter taught Sucrates “a comprehensive style of survivor and farming” [1]. In Ishomahoth’s view, “agriculture is superior to all other technologies because it only requires the lowest intelligence and the highest request for human quality” [1]. Sucrates, the ancient Greek fool, asked farmers to teach farming (agriculture) and management, which was exactly the same as the “Fan Hao’s Farming” recorded in “The Book of Discourse”: Sucrates asked farmers for advice, but Confucius refused to answer Fan Hao’s question about farming. After arriving, the “Fan Hao Jia” Zhang Jujuan’s story. 【2】Compared with Sucrates, it will make people confused. Can Confucius despise farming, or may he fail to discover the internal connection between farming and the quality of people? And a further step-by-step pursuit is how did the Chinese civilization come from thinking [3] lead farmers, farming, and farming, and how will the “farming” image of the classical world stimulate the creative energy of the Chinese people tomorrow? Such a question calls us back to the overall connection of pre-Qin thinking, sort out the changes in the concept of “farming”. It was precisely through the debate that the pre-Qin “farming” concept gradually rose into thinking, embedded in the “gene” picture of the Chinese civilization.
1. Knowledge and character: The initial part of the concept of “farming”
The history of broad-mindedness not only contains verified “faith history”, but also includes the “Six Sects” and the fair response and imagination of the development of ancient civilizations, such as the stories and stories of Mi Xi Shenyuan, Shun Yu Ji and others. According to the transcendent literature, the matter of farming is born from the divine farming. “Yi·Xi Zi” says, “Bao Feng was not there, but Shen Yuan made it, chopping wood into a trunk, kneading wood into a plow, and ooping the plow and woven the benefits of the plow and woven to teach the whole country and gain benefits.” Shenyuan is not a real name, but a “dea number”. [4] Taking farming as virtue and god, it can be seen that at that time, farming was the most advanced and creative formation of the entire civilization. The emergence of the symbol of the civilization of “Shenyuan” means that the predecessors who grew up here have grasped the skills of farming and have the ability to develop crops in a “year” time cycle and the ability to develop crops to accelerate production. Although the discovery and creation of these civilizations is definitely not a person’s contribution, it is a highly comprehensive and fair imagination made in historical facts. [5] Taking the sacredness of farming as the most basic idea, farming has always been the most important thing for the extension and development of civilization during a very long period. Until tomorrow, farmers will still account for the majority of China’s major sectors, and scientists like Yuan Longping who do not benefit from farming and farming will be highly determined and sincerely admired by the Chinese people and even the world. The civilization gene contained in the name of “Shenyuan” is still full of vitality.
Relying on the common navigation, the ancestors of the Zhou people abandoned (Ji) as agricultural officials and developed crops in a step further on the basis of the Shennong family. “The emperor said, ‘Give up, the people will stop you, and you, Houji, sow all kinds of grains.’” (“Shangshu·Shun Dian”) What is included here is that the era when emperors and the kings and farming together have gone far away. Houji, as a teaching and in charge of farming, is only a circle in the complex political and religious system. However, “the ancestors of Zhou, Hou Ji, Gong Liu, and Da Wang were all excited about farming. They wrote them in “Pen” and scattered them in the books of hundreds of schools. Their affairs were trustworthy and powerful.” [4] It can be seen that in the process of social development, there were officials of the Zhou Dynasty who valued farming for generations, so they mastered the most important conditions for extending civilization and gained the authority to guide the civilization. This is the same thing. Now in “Shangshu·Wuyi”, Duke Zhou pointed out:
There is no freedom when people are right. The prophet is difficult to grow up, but he is easy to understand the basis of a gentleman. A gentleman, his parents are diligent in farming, but his son does not know how difficult it is to farming, so he is so calm and depressed. After saying that, he insulted his parents, “The people in the past had no knowledge.”
The righteous people should have no place to be relaxed, and this is a deep understanding of the difficulty of farming. If you cannot afford to pay attention to the hard work of your parents, you will be careless and careless., being lazy in body and mind not only does not know that our comfortable career is based on (their) work, but also refers to “the past people have no knowledge.” Duke Zhou then took the replacement of the Shang Dynasty and the pre-Zhou kings as an example, pointing out that King Zhongzong of Yin “dare not to be absent”, while Emperor Gaozong and Zujia both had the experience of “gentlemen”. The “gentleman” here is the easy to get along with the people who are willing to work hard and impress. [6] The King of Yin later, “was unrestrained and unaware of the difficulties of farming, and did not like the gentleman’s fortune, but only the source of indulgence.” He left the common people’s neighbors, did not care about farming, was very relaxed and cruel, and the Yin Dynasty’s atmosphere also led to the glory of the dynasty. The people of Zhou took farming as the basis and followed King Tai, Wang Ji and King Wen. “I am humble and obedient and I am healthy and my fields are in full swing” and gradually became excited. Zhou privately understood the dynasty’s decline and told the way of becoming a king without laxity. And the energy of no leisure is closely related to the crops that are endless every year at the age of age.
In terms of “shen farming”, farming and farming is an advanced production power of civilization, more highlighting the morality of “knowledge”; and in “Wuyi”, farming and farming is more about human “character”. It can be seen that in the early traceability, the concept of farming has diverged. However, whether as knowledge or as character, farming occupies a major position in the pre-comprehensive thinking and conception. But with the further development and evolution of society, the rise of industry and commerce has made the things that people can do become more and more abundant. As far as the perspective of national system and social economy is concerned, “what is important to eat” (“Theory·Yuan Yue”), farming is still the most basic event for governing the country, but from a double-minded perspective, due to the differences in the matters involved, the differentiation between people is also increasing. [7] The thinking and disputes about farming and farming also emerged, and the pre-Qin concept of “farming and farming” gradually changed.
2. Are gentlemen or correct people: The difficulty of farming in “Th TC: