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“GovernanceBaoqiang.com ExperienceFrom two” and the creation of the Chinese intellectual circle
Author: Chen Yun
Source: “Jiangsu Social Sciences” Issue 6, 2022
Abstract: The intellectual circle of Shizi is the creation of Chinese civilization. This creation can be traced back to “Zhangzi·National”. “National” understands the origin of the Chinese intellectual spectrum from the perspective of ancient Taoism and art. Its focus is that the order of “governance comes from one” to “governance comes from two” has led to the distinction between intellectual spectrum from more than three generations to less than three generations of history and science. The dominant body of ancient Taoism was the emperor who “rule comes from one”. They were sacred rulers who grasped energy (education) and power (politics) at the same time; but “rule comes from two” means the differentiation of the two areas of governance and education, and each area has a dominant body. The differentiation of history and the rise of subschools (hundreds of school or zodiac) that emerged in the field of education marked the formation of the historical-school knowledge system. Schools or Six Arts are regarded as the authentic tomorrow of ancient Taoism, while Zixue as a precept is both a deviation from Taoism and can also be used in the passage. The Chinese intellectual system with learning as the main body and history and scholastics as its wings not only guarantees the deep unity of Chinese academic energy with its main nature, but also opens up and supplements the learning from Zi and History, thus forming a knowledge whole that is both separate, complementary, and mutual, and is both different and mutual.
Keywords: Knowledge system; treatment comes from one; treatment comes from two; History-Zi
“The Country” is the last article of the 33 chapters of “Zhuangzi” in this book, and is often regarded as a postscript to reveal the theme of the whole book of “Zhuangzi”. It is the origin of the rise of the ancient Taoism (referring to the way of the inner sage and the outer king, especially the original form), which led to the differentiation of the gods, wise, sages and kings, and the development method (referring to the science that is confined to a bias but cannot fully present the whole Taoism, specifically referring to the school or the hundred schools of thought) and then reminds the ancient Taoism to differentiate into the history, the six schools, and the hundred schools of thought. It is the earliest “big text” created from the theory to remind the historical and sects of knowledge and knowledge, and is worthy of interpretation in the context of Chinese civilization. It is necessary to point out that Shizi is the focus of the Chinese intellectual cognition system. Even though the four-part learning theory was discussed in later generations, the Jizi itself did not overturn the Shizi’s intellectual cognition system as the knowledge classification, and it was even just a derivative of the Shizi’s intellectual cognition system. In terms of strict meaning, before the introduction of modern Eastern academic system and intellectual circles, Shi Zi was always the focus of China’s intellectual circles, and there was no parallel intellectual circles with them.
This article tests the creation of Chinese knowledge system from the following three aspects: First, the cosmic king who “governance comes from one” for more than three generationsIn the national order, education and power are concentrated in the king, and the form of knowledge is not divided in the original overall nature, and there is no differentiation of history, history, and science. The differentiation of knowledge and the social conditions created by knowledge associations are in the order format of “governance comes from two”. Secondly, under the format of “governance comes from two”, the division between governance and education is separated, and the emergence of Zishu or Hundred Schools of Buddhism is called “school”. The kings who managed the practice of the previous kings differentiated into history. It is the summary and introduction of the ancient kings’ experience in the new format. History is the record of the ancient kings’ experience in the past. Subschool is an open-minded academic thinking carried by individual minds in the new format. Third, the ancient Taoism had to open itself to personal opinions through the differentiation of “governance comes from one” to “governance comes from two” [1], and thus the “preposition” was excited. Although prescriptions are deviated from ancient Taoism, they also involve the ability of the Taoism – understanding the limitations of the Taoism itself is the key to opening up the Taoism, which gives the ability of the unified Chinese academic under the conditions of differentiation of history and science.
1. “Governance comes from one” and the original intellectual form that has not been distinguished in history
“Zangzi·National” combines the historical contexts in itself into “Taoism will be a national schizophrenia”, and its essence is a sequence of “Governance comes from one” over three generations to “Governance comes from two” below three generations. It is precisely this transformation that led to the interpretation of the official school of the Western Zhou Dynasty, which was not divided by history, and zi, as well as the rise of the sect or hundreds of schools of thought. The latter is regarded by the National People’s Republic of China as a “preface” that does not understand the completeness of the six and the great bodies of the predecessors. In the view of “National”, the decisive structure of Taoism has become a condition for the rise of prescriptions. The most classic prescription is the Scriptures or the 100-school learning that appears in private works; and “ancient works without private parts” [2], the emergence of Scriptures is accompanied by the differentiation of history and scholars. Originally, in the official study of the King of Zhou, he studied under the official position and the history controlled it. Therefore, there was a scientific form with the focus on “original history”. The so-called “original history” is the science grasped by the king’s official guardian (the main body is the historian). Its content is the realization and experience of the king’s management of the whole country. It is not divided into disciplines. From the perspective of the differentiation of history, history and science in later generations, it is a distinctive system [3]. Hu Yinglin pointed out: “Before Xia and Shang dynasties, the history was the history. “Shang Shu” and “Year” were all gone. When it came to Han, people did not take it, so they wrote a history. Wei Han believed that his career was insignificant, and his books were in great success. His history was analyzed and distinguished from the history, and the name of the history was old. “[4] “Shang Shu” and “Year” were all about history, and there was no history outside of history. “Shang Shu” is a history; “Year” is a historical record.” [4] Liu Yin also pointed out: “There was no distinction between history in ancient times. “Pen Shu”, “Zhu” and “Year” are all history. Because the sages have defined and scribed, and established a large number of classics, it is called “Zhu”. “5] The historical background is one, and the differentiation from one to two appeared after the Han Dynasty. Cui Shu said: “History is different from Han Dynasty. What is mentioned in the past three dynasties is the history of the day. “Shang Shu” is a history; “Year” is a history. It is probably not different from history.” [6] HistoryWithout distinction, it forms the original form of knowledge. Knowledge itself is regarded as a whole. Since there is no classification or differentiation, each department is exactly the same.
The history and his studies are connected with the officials and guards. As the imperial rule recorded by the officials and guards, they form the six ancient works that Confucius and his students did not practice. The Six Ancient Arts recorded the events of the emperors in the order of the universe and kingdoms for more than three generations. These emperors are the supporters of the civilization of the order of the universe and kingdoms. The “National Kingdom” calls it “ancient people”. The structure of “reserved” has become its most basic feature: “Are ancient people? They are matched with gods, mellow and cortex, cultivate thousands of things, and harmonious with the whole country, and are clear from the original number and are in the end The reason why predecessors were “reserved” was precisely because of their double representative components: in the small universe of human society, the king is the representative of the universe and the communicator of the gods; and in the large universe of Liuhe, the king is the representative of the human society [7]. The king used the method of intermediary to destroy the power of heaven. As the “monarch of the world”, the king is the “comparison of the one god who governs the universe in humans”, and thus t
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