Looking through all the original materials related to Confucius, there is no book, no place, no one has written or said that Confucius founded Confucianism, and no one has said that Confucius founded Confucianism. More crucially and importantly, it is even more amazing that there seems to be a huge secret hidden between Confucius and Confucianism, which was intentionally or unintentionally concealed and buried by time and space and later generations.
Let's speak with facts.
Let's talk about the Analects first. Of all the books directly related to Confucius himself, The Analects is undoubtedly the most authentic, direct and reliable record of Confucius' words and deeds. But all the Analects of Confucius, a total of * * * 20 articles, more than 400 quotations, "there are 492 chapters, 12700 words" (Hou Wailu's "Confucianism bound by reform" China Thought Volume I, People's Publishing House, March first edition 1957,/kloc-0. After that, no one mentioned or asked about Confucianism, even the contents and words related to Confucianism, whether Confucius himself or his disciples with different characteristics. This makes Confucius' speech to Xia Zi seem so abrupt and unusual. In the Analects of Confucius, the first article is: "Zi Han discusses benefit, fate and benevolence". Those who rarely speak, rarely speak, even have the meaning of keeping silent (see Zhu Zhu Zhu 1 Four Books). However, according to Mr. Fan Wenlan's statistics, "there are more than 100 words about benevolence recorded in the Analects of Confucius, many of which were said by Confucius." (A Brief History of China, first edition, People's Publishing House, 1964, fourth edition, p. 205) has spoken more than 100 articles, which can be said to be rare words; That's just by the way. How should we view the relationship between Confucianism and Confucius, who is regarded as the founder of Confucianism by later generations? Isn't this enough to arouse people's curiosity and even surprise?
Let's look at the historical records again.
Sima Qian's Historical Records Confucius Family is the most comprehensive and detailed account of Confucius' life story except The Analects. Confucius' words and deeds are full of ups and downs, thoughts, feelings and psychological fluctuations. History used his passionate pen and ink, almost in every detail. However, The Confucius' House has more than 9,000 words from beginning to end, and only one person mentions Confucianism! (It seems to be a deliberate attempt to form a one-on-one echo contrast with The Analects. ) and the process and writing of Confucian characters mentioned here are also quite worthy of careful understanding. In order to express this idea as much as possible, I have to quote it in a little detail After the death of Confucius, Lu Aigong was the first to pay tribute to him and express his condolences, which is why he criticized the public very rudely. Then he wrote that Confucius was "buried in Lucheng North, all his disciples served for three years, and Zi Lugong was buried in the tomb for six years." Write again that disciples and Lu people "returned from the tomb to more than a hundred rooms, and were called Confucius because of their birth." From generation to generation, 18 years old served Confucius. "Please note that it was not until this point that Sima Qian took out his pen and brought a sentence," and the Confucians also talked about drinking in his hometown and shooting at the Confucius Temple. "This is the full text of Historical Records Confucius Family, the only place where Confucianism is written. It is particularly noteworthy that the author Sima Qian completely deliberately distinguished this "Confucian" face from the faces of Confucius disciples and even Lu people. Why? If Confucius founded Confucianism, why did he divide it like this? Obviously, Confucianism and Zigong here are not a group. Is this the difference between gentleman Confucianism and villain Confucianism? If so, why don't Confucius, Zigong and other disciples even bother to say the word Confucianism, and they are all exempted? And this isolation, and the image of Confucius as the founder of Confucianism, is it too far away?
Let's take a look at Gong Yue, the Taishi Gong at the end of Confucius Family. It stands to reason that Confucius founded Confucianism, which is an important event that cannot be ignored from any angle. But Sima Qian failed to pay again. Shi Qian talked about his admiration and feelings for Confucius and lamented that Confucius was the most holy; But in a few words, there is no mention of Confucianism, but of what Confucius founded Confucianism and Confucianism. When Sima Qian studied the heaven and man, he was far-sighted, and the candle shone on the mysterious. Isn't this suspicious, too?
If we continue to follow the Historical Records, of course, we can't miss Sima Qian's Scholars. In this biography named directly after Confucianism, Sima Qian did write Confucius' Record of Deleting Poems at the beginning, making it the Spring and Autumn Period, and also wrote a simple line of Confucius disciples. However, it seems that Sima Qian only explained a kind of background, and still did not directly connect Confucius, including Confucius' disciples and Confucianism, with Confucianism and Confucianism, let alone the establishment of the school. In the Scholars, after telling the story of Confucius and his disciples, Confucianism finally appeared as the protagonist of this paper. If Confucius is the founder of Confucianism, it is a magnificent work that stands upright in the eyes of future generations and shines in history. Why did Sima Qian write so close to deliberately downplay the relationship between Confucius and Confucianism? Why didn't he come straight to the point and at least give a clear introduction and explanation? Although Historical Records is not like the so-called Spring and Autumn Annals, it is by no means a faithful work. Sima Qian himself admired Confucius. As mentioned above, what kind of ulterior secrets did he hide between Confucius and Confucianism? At least, if you look at it literally, you can't see any impression that Confucius founded Confucianism and Confucianism. Could it be that Confucius founded Confucianism, Confucianism and so on, which is not worth saying in Shiqian's works, or is it hard to say?
Now let's take a different route and visit another place.
In the eyes of future generations, the Four Books and Five Classics are regarded as the lifeblood of the so-called Confucianism, and the Rites of Three Rites occupies an extremely unique and important position among them. There is an article "The Way of Confucianism" in the Book of Rites, which looks like a defense and a hymn to Confucianism as a whole, and it is also the standard and guide for the so-called Confucian people's foundation and way of life in the future. But even this Book of Rites has a lot to ponder. First, it did not mention that Confucius founded Confucianism and Confucianism. Second, at the beginning of the article, Lu Aigong asked Confucius (if this is true, it should have happened in his later years, and Confucius died after sixteen years of mourning for the public) and said, Sir, are the clothes you are wearing Confucian clothes? Confucius went around the puzzling half circle and replied, "Qiu doesn't understand Confucianism." Anyone who is slightly familiar with the history of China costumes knows the symbolic and practical significance of ancient Chinese costumes. The story of Khufu riding and shooting will not be too strange to everyone. The shock it caused is tantamount to a subversive revolution. The most important of the three rites (Zhou Guan, Yi Li and Li Ji) is mourning. An article in Book City magazine called "Where is Daming wearing? This paper explains the relationship between dynasty change and clothing from another angle. Dr. Sun Yat-sen led the Revolution of 1911 and invented the Chinese tunic suit, which is still one of the national leaders' clothing choices until now. Confucius, regarded as the founder of Confucianism by later generations, said in a tone that sounded very unhappy: "Qiu doesn't understand Confucianism!" " "Isn't that surprising enough? Thirdly, the main content of Ruxing uses the expression format of "if you have", which can't help but make people daydream. At least it shows that when the author wrote this article, Confucianism was not monolithic, not an integrated team, not a "faction", and it was probably a mixture of dragons and snakes, good and bad, so it was called "Confucianism". Moreover, listening to the tone of this excuse, I should think that there are still a few good ones. Finally, people with a little knowledge of classical literature can recognize the difference between Confucius in this long poem Confucianism and The Analects of Confucius at a glance. A scholar in Taiwan Province Province bluntly said in his "General History of Chinese Civilization": "Confucius disciples wrote." (The author even doubts whether it will come from the hands of Han Confucianism at that time. )
The above can basically be regarded as materials that are directly and closely related to Confucius. If you are interested in digging deeper, I think you should first look through the works of other pre-Qin philosophers. But we should remind ourselves to be careful, because the truth may begin to drift away from us.
Zhuangzi is known as the book of Taoism, but Confucius is one of the most frequent guests. It seems that Zhuang Zhou's profound knowledge can't be displayed unless he talks about Kong Qiu. Confucius is not only a frequent visitor to Zhuangzi, especially Waipian and Zapian, but also teased and teased by the author. But one thing, when Zhuangzi wrote about Confucius and Confucianism, he didn't say Confucianism, nor did he say Confucianism. Look at Tian zifang, a foreign article Confucius wrote three paragraphs in front, but there was not a word of Confucianism. The following paragraph is a positive description of Confucianism, and even gives the definition of Confucianism, but it never involves Confucius. This is one of the most important characteristics of the relationship between Confucius and Confucianism in the whole pre-Qin period. Why should future generations deliberately avoid and downplay this point, or even pretend to be deaf and dumb?
The situation of Mencius is exactly the same. Mencius, the most eloquent orator in China in ancient and modern times, naturally wrote about Confucius and Confucianism in his books, but he seems to coincide with Zhuangzi and stick to the principle of speaking without Confucianism. The relationship between Mencius and Confucius and Confucianism can't be developed here, but as far as the inheritance relationship between Confucius and Mencius in the so-called orthodoxy and the special position of Mencius in the so-called Confucianism are concerned, isn't it enough to show some seriousness and real signal that Mencius doesn't talk about Confucianism?
Xunzi was recognized by later generations as a master of the so-called Confucianism. In Xunzi, there are two articles about Confucius and Confucianism, Zhong Ni and Confucianism. Not a word of Zhong Ni is Confucian. As for The Scholars, it is a comprehensive article on Confucianism. The Book of Rites is different from the Book of Rites, which has both good and bad aspects, and has both positive and negative views on Confucianism. In three of them, Confucius said, "Zhong Ni gave birth to sheep, but Shen You did not dare to drink his sheep. Gong Shen gave birth to his wife, for fear of losing his home and moving to his territory. Those who are worried about Lu Zhou are not prepared by Jia, so they should be treated. " "The guest has a cloud: Confucius said,' Duke Zhou is prosperous! The more respectful and thrifty you are, the more you can defeat the enemy. "It should be said that' it is hardly a trip to the Duke of Zhou, nor is it the words of Confucius'. That's it. It's all here. Can you see that Confucius founded Confucianism, or the content of Confucianism?
Confucius didn't talk, and Confucianism didn't talk, which was a discovery I made when I read the pre-Qin philosophers. But a family broke my discovery. This is all wrong. The first sentence of the article "Everything has a learning of Excellence" is, "The learning of Excellence in the world is Confucianism and Mohism. Confucian, Kong Qiu also ". This is the first and only time that I have seen such a close relationship between Confucius and Confucianism among the pre-Qin philosophers, except Mozi. We know that Han Fei, who was in a hurry, regarded Kong and Mo as enemies. Han Fei demonstrated the absurdity and infeasibility of Confucianism and Mohism with an accurate and violent logic. Confucianism and Mohism in Han Fei's works basically have no positive and positive significance, but only derogatory and contemptuous. Therefore, when Han Fei said that "wherever Confucianism goes, Kong Qiu will follow", it is difficult for us to regard it as affirmation and praise, but it may be deliberately misinterpreted and misled. Moreover, obviously, the difference in meaning between this and Confucius' founding of Confucianism cannot be calculated by Tao.
Of all the philosophers, only Mozi is left. There is a special "non-Confucianism" in Mozi's book, but I don't have the complete works of Mozi at hand. Therefore, if someone points out in the book that Mozi said that Confucius founded Confucianism, I am willing to refute all the above arguments.
If we are not too tired and want to move on, I think we can only approach Confucius' family story and Confucius' Zi Cong. These two stories are true or false. Although the author thinks that Confucius and his disciples in these two "pseudographs" are more like the Analects of Confucius in manners, voices and smiles than the Book of Rites. But since experts and scholars say it's a fake work in the Western Jin Dynasty, let's take this opportunity to give it up.
I write here, maybe someone will say with a smile, you are so naive, so overreaching, so stupid. The reason why later generations say that Confucius founded Confucianism is based on the realistic result of history. There is no need to organize the "first national congress" and read out the "party program" like the establishment of modern political parties. Yes, I admit that history often talks about fait accompli, but can academics be equated with and accommodated to historical fait accompli? There was Confucianism before Confucius, and Confucianism was everywhere in the Confucius era. But why did Confucius himself and scholars close to his time make it clear that there was some alienation or even taboo between Confucius and Confucianism, and when Confucius died, he became the founder and founder of the so-called Confucianism? How does this change span? What is the relationship between Confucianism and pre-Confucianism, Confucianism in the same era and Confucianism in later generations? How can this be ambiguous? Must Confucianism be integrated with Confucianism? Must Confucianism be named after Confucianism? Does this conform to Confucius' meaning? If Confucius had knowledge under the spring, how would he face the gift of so-called Confucianism and its founder? How to face such a change and leap between yourself and the so-called Confucianism?
To answer this question, we have to go further and find out the origin of this somewhat mysterious Confucianism. Where did it start? Under what circumstances did Confucius have a relationship with Confucianism? What kind of relationship happened? In the long history of China, what kind of honor and disgrace has Confucianism experienced?
(below)
It is no exaggeration to describe the origin of Confucianism with chaos, confusion and strangeness.
Confucianism, the interpretation of Modern Chinese Dictionary is: ① refers to Confucianism; ② Old refers to readers.
Xu Shen's Shuo Wen Jie Zi: "Confucianism, softness, also known as warlock". Duan Yucai's Note: Confucianism and Rou take rhyme as their motto. Zheng's "Three Rites Catalogue" says: ... Confucian words are excellent and soft. It can be reassuring and convincing.
Let's first press this pile of explanations to see the origin of Confucianism and where it came from.
Zhang Taiyan, a close friend, once wrote The Original Confucianism, which showed his understanding of the origin of Confucianism with his famous solid, obscure and tedious primary school kung fu. In short, Confucianism began in Wang Guan in the Zhou Dynasty.
Hu Shi disagreed with Zhang Taiyan. Dr. Hu said, strangely, Confucianism originated from the descendants of the wiped out Shang Dynasty. Hu Shi's way of argument is full of the charm of modern psychology and literary imagination.
In fact, the views of Zhang Taiyan and Hu Shi are not irreconcilable differences between ice and carbon, but each has its own interdependent basis and value.
To give a clear but not too complicated explanation to Confucianism, I think we should start with Ping's move to Dong's.
In 770 BC, Zhou Pingwang moved the capital of Zhou Dynasty from Haojiang to Luoyi. Before that, the Western Zhou Dynasty had been destroyed by dogs. Therefore, Wang Ping is actually a new country with its capital in Luoyi. What was the situation facing the new country at that time? Generally speaking, the royal family declined and the princes rose. The decline of the royal family is manifested in the following aspects: First, the land of the royal family is shrinking day by day. As the saying goes, "Kings used to travel hundreds of miles a day, but now they are shrinking" (The Book of Songs Calls for Elegance), and land, from ancient times to the present, is the foundation of wealth. Second, the contribution of the governor is also shrinking. According to the General History of China, "According to Lu Chunqiu, in 242 years, Lu Jun was the king only three times, and Dr. Lu only hired Zhou four times. Lu is a descendant of the Duke of Zhou and has the closest relationship with the royal family. The tribute is almost completely abolished, and the tributes of other princes will naturally not be more than Lu. " (A Brief History of China, Part I, page 164) People are not coming, so the meeting ceremony is definitely unexpected.
How poor was the royal family in the Eastern Zhou Dynasty? Let's give a few examples to explain it a little. After the death of Zhou Pingwang, the "founding emperor", there was not enough money for burial, so the Zhou royal family sent someone to Lu for help. In 697 BC, King Huan of Zhou privately asked Lu for a car, showing that the royal family was too poor to afford a car. After the death of King Huan, he was buried seven years later because he had no money (see Gu Derong and Zhu Shunlong's Spring and Autumn Annals).
Poor to this point, "can't support all the officials" (A Brief History of China, p. 165) is a matter of course.
General books, written here, are vague, and the most talked about is the decline of official schools and the rise of private schools. However, in my opinion, it is at this historical node that "the ice pot disintegrated, the wind flew and the electricity dispersed, and life and death asked the sky" (Yu Xin's "Jiangnan Fu"), a major event that could affect the inheritance and cultural evolution of the Chinese nation in later generations took place. Throughout the ages, many historians and cultural scholars have ignored the broken bones and tendons in this history and acted indifferently. In my opinion, this is simply the most incredible historical surprise.
The royal family declined, and there was no money to support officials. A historical drama was staged, which was destroyed by sandstorms more than 2,000 years ago.
A large number of former royal officials of the central government are living among the people! For those vassal countries that are rising and beginning to have growing economic strength and growing cultural needs.
"In 520 BC, a group of lost veteran ministers fought for the throne with Shi, Yin, Nangong and other regions, were defeated, and fled to Chu with all the songs of the royal family. This is the biggest migration of Eastern Zhou culture. Zhou people and Zhou Jing moved into Chu in large numbers. From then on, Chu replaced the kingdom of the Eastern Zhou Dynasty and became the cultural center with Song and Lu. " (Outline of the General History of China, 165) As you can imagine, in all the 4 14 years of the Eastern Zhou Dynasty, this was just a large-scale, organized and recorded transfer. Prior to this, earlier and more "retail investors" went into exile and "immigrants", such as the wind blowing from Shi 'an, were completely scattered outside the historical records.
And this is the historical origin line of Confucianism.
The process of Wang Guan's diaspora in the Eastern Zhou Dynasty was the initial formation of Confucianism.
In other words, due to the weakness of the Zhou royal family, a large number of officials were laid off or automatically lost, thus forming the initial cells, soil, blood and essence of Confucianism in the Spring and Autumn Period and the Warring States Period. From the source of the material composition, they are what Mr. Taiyan called Wang Guan. As far as the origin of some etiquette spirits is concerned, they are related to the descendants of Yin and Shang before the Zhou Dynasty, and it is not impossible (Hu Shi said). As for the inference in Han Shu Literature and Art Annals that "the flow of Confucian scholars is covered by the official of Situ", it is also a bit critical of the current disadvantages.
Now, we have to explain the official word "crown" in the Zhou Dynasty.
Wang Guan in the Zhou Dynasty has quite different meanings from our officials today. First of all, the officials of the Zhou Dynasty had less power and higher status. Secondly, Wang Guan in Zhou Dynasty was closely combined with ceremony. The Rites of Zhou in the Three Rites is actually a list of all the officials in the Zhou Dynasty. The Zhou Dynasty was a so-called ritual society. If you want to be an official in the Zhou Dynasty, you must be familiar with all aspects of the etiquette system in the Zhou Dynasty, including its thoughts, systems, characters, rituals, operations, statutes and rules. What kind of person can do it? First of all, it must be a knowledgeable person.
Therefore, the crown is an intellectual. The intellectuals of the Zhou Dynasty were not officials and had little chance.
Now, we have a little awakening. No wonder China literati, until now intellectuals, all look so like officials and want to be officials. In Jung's theory of collective unconsciousness, it is just a reset of deep historical psychology.
So, how did Wang Guan gradually become what later generations called Confucianism?
It is really difficult to answer this question accurately and comprehensively. Confucius' words are "insufficient" and there are too few materials. So we had to draw a sketch with the help of Mr. Hou Wailu's works.
Hou Wailu did not directly say that the Confucian came from Wang Guan in the Zhou Dynasty, but according to Zhuangzi's words, he believed that the Confucian came from Zou Lu. Mr. Hou described the evolution of Confucianism with great vitality and strength, and relayed it as follows:
During the Spring and Autumn Period, the son competed with the rich son (doctor), and the rich son doctor gained political power, and the ceremony lost its foundation. Poetry is not allowed to be criticized. Rites have not become a polite ceremony for aristocratic communication, that is, they have become festivals for crowns, weddings and funerals, while poetry has become a mere formality. In this way, the living culture of the Western Zhou Dynasty became a dead rule. ""However, this special matter is not something that ordinary people can decide. In order to give impetus to the nobility, it must be taught by the guild. The so-called Tao, poetry, books, rituals and music become a profession called Confucianism. " (Hou Wailu's Study on Confucius' Critical Social Thought)
It turns out that in the yamen, the official and the ceremony are one, because the central government has no money to support it, and the official is gone, only the ceremony is left; I don't know anything except courtesy, I don't know anything, I don't have the ability to make a living, I have lost my original support and stage (platform), and I can only find food for the emerging dignitaries. At this time, the ceremony lost its original spirit and essence, leaving a pair of frontispiece appearance and tools in vain, just like the sanxian and erhu in the singer's hand, close to clowns and beggars. In a word, this is the origin of Confucianism in the middle and late Spring and Autumn Period in China history.
What needs to be added here is that there are a group of people in Wang Guan, and large groups are floating to the people. Many scholars have closely linked the emergence of Confucianism with scholars. I think this is somewhat similar to the fact that the origin of Confucianism is limited to Si Tuleideng in the history of literature and art in the Han Dynasty. Scholars themselves belonged to the system of Zhou Dynasty and were part of Wang Guan (concentrated at the bottom of this class). Some of them climbed to the position of upper power by virtue of their own abilities and opportunities, but more often, they became Confucian or other non-literati professionals. However, there is no basis and there is no need to attribute all Confucianism to scholars. We know that in the troubled times of the Spring and Autumn Period, slaves like Priscilla and death row inmates like Guan Zhong can become prime ministers overnight, and many degenerate "Wang Guan" are likely to come begging. Zuo Zhuan wrote that Zhong Er, the son of Jin Dynasty, begged food from a savage when he was in exile, and the savage gave him clods. 2
For such a group of people known as Confucianism, Mozi, who is close to Confucius' era and later, has such a famous description and portrayal:
"Countless decorations, gifts and pleasures are used to seduce people, and long-term mourning is used to kiss people. I am determined to help the poor and live in a high house. I am proud of giving up. Gluttony, laziness, hunger and cold, danger to freeze to death. " "The grain harvest, great loss, surname, tired of eating. When rich people hold funerals, they are happy and say,' This is food and clothing!' "("Mo Zi Fei Ru Xia ")
Confucianism and Mohism are opposites and compete with each other. The above words may be regarded as slander to the enemy. Then let's listen to the Confucian master Xunzi:
"It is shameful to steal Confucianism and indulge in eating and drinking. It must be said that the gentleman is not hard, which is the foundation of Confucianism." "Calling the first king to bully fools and beg for food and clothing ... seems to be a lifelong pursuit, but he dare not have his ambition. This is also a vulgar Confucianism" (Xunzi's "Fei Shi Er Xun Zi Ru Xiao")
Even uglier and uglier. "Stealing Confucianism", "cheating Confucianism" and "vulgar Confucianism" are all here. Mozi is still cynical, and Xunzi is already lambasting. But they all talked about "food addiction". It seems that this is the * * * nature of Confucianism, and it is also the realism and record of Confucian living conditions. -it is still commonplace in the world.
Now, let's go back to the beginning of this article. Duan Yucai's annotation in Shuo Wen Jie Zi continues to decipher and analyze Confucianism from another angle.
"Confucianism takes rhyme as its training." Zheng's "Three Rites Catalogue" says: "The words of Confucianism are soft. Can be safe and can convince people. "
Confucianism and Rou take rhyme as their training, which is very clear. This is the same sound with the same meaning and the same sound with the same meaning in exegetics. Where's Rou? Zheng, the master of Confucian classics in Han Dynasty, was also Zheng Xuan. Confucian words are excellent and soft. Hit the nail on the head. Confucianism-refinement-softness, this is the most incisive annotation of Confucianism, Confucianism, Confucianism, oh, yes, and Confucianism at all times and all over the world. -The original softness is also excellent. There is an idiom, indecision. So, what is excellent? The best is the play. "Twenty-eight years of Zuo Zhuan's" xianggong "has:" Qing Ma is good at being surprised, and all the scholars are excellent. As for fish. " The word "excellent" here refers to acting, which was later extended to "actor". Advocating Excellence is still visible from time to time today. In the words of my predecessors, I am a player. Isn't the dazzling red tape of Confucianism like a play in the house of dignitaries as their agents? Like acting? In fact, there is also a Confucian saying in Historical Records Confucius Family, that is, "For a while, Qi Yousi rushed in and said,' Please play the music in the palace', and Gong Jing said,' Promise' and encouraged the dwarf to move forward for playing." Anyone with a foundation in ancient Chinese knows that at least before Qin and Han dynasties, Chinese vocabulary was basically composed of monosyllabic words, and it is almost self-evident that you advocate dwarfing it into four independent words with similar meanings.