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“Original History”: Original Signs in the Chinese Thought Tradition
Author: Chen Yun
Source: “Chunshan Journal” No. 6, 2022
Abstract: The human knowledge system provided by the Oriental uses myth as the original Signs, and philosophy, inspiration (religion), science, etc. are all divided from myths. The knowledge of the four classical Chinese history collections is based on the original history as the original symbolic concept. The sect, sect, and history are all divided from the same. But this does not seem to mean that the disagreement of civilizations using myths and original history as the original symbolic sentiment cannot be communicated. In fact, the two have reached a meeting in the historical poem. A serious civilizational difference between Chinese classical thinking that takes original history as the original symbolic sentiment and ancient Greek and Hebrew thoughts that use myths as the original symbolic sentiment is that in Chinese tradition, historical consciousness and cosmic order can be compatible, and in the latter, the experience of cosmic order has focused on eliminating historical consciousness.
Keywords: Original history; original symbolic sentiment; myth; historical poems; universe
There is a common understanding of Eastern civilization: philosophy, religion (inspiration), and other basic symbolic sentiments that express human preservation experience are all later, and myths are the original symbolic sentiment. We are all familiar with the ancient Greek “philosophy” (“Rugos”) which was independent from the equal and differentiated with “myth” (“Mythsome”). In the entire ancient period before the birth of Greek philosophy and science, all experiences were wrapped in the symbolic situation of mythology in an unseparable form. This is also different from the perspective of the evolution of the human history in Viko, from the “God’s Age” to the “Good Times” and then to the “Human Times”. [1]491-505 is another understanding of the complete differences between Chinese classical civilization and its sources. This understanding has highlighted the original status of history in human experience from the very beginning. Classical China’s intellectual classification is summarized into four parts: 未, history, science and collection. It is collected as the later version. What really has the meaning of symbolic sentiment is the symbolic sentiment of the three basics: 未, history and science. In terms of source, the “Six Sects are all history” is to describe the origin of “Sects” as “History”, but the “History” here is not the “History” of “Secretary”, but the “History” of the three symbols of “Secretary” that are not divided and are all from the source as the original symbolic sentiment. It can be called “original history”, and the area is used as one of the four categories of learning.”History” of . Why does Chinese civilization understand the original symbolic sentiment as “original history” rather than “myths”? How do we understand the “original history” here? We will confess that the divergence of using myths and aboriginal history as the original symbol of human experience, and the difference between the universe and history, and the contradiction between the Hebrew and ancient Greek traditions in history and the universe, China’s historical consciousness is not consistent with the order of the universe, and is still compatible.
1. “Original History”: The original symbolic situation as human experience
When tracing the origin of the Six Paths, students have a cooperative understanding, which is what is called “Six Paths are History” [1]. As early as the Sui Dynasty, Wang Tong proposed this point: “Pen”, “Book” and “Year” are both from history. Confucius used the method of telling history to clarify it, from history, but it is different from history. [2] The insights originated from history are not the first founding of Wang Tong. When describing the ancient Taoism, “Zangzi·National Chapter” raised the differentiated problem of the Chinese intellectual system: “Those who are clear and dependent on the degree of the law have many historical history of the ancient law. The people in “Pen”, “Book”, “Letter” and “Le”, are mostly able to understand it. ……They are scattered across the country and founded in China, and the hundreds of schools of thought may be the study of the school. And to tell it. “[3] The plot of symbolic differentiation of history (historical traditions of the old Dharma), “Six Arts), and Zi (Hundred Schools) was in the transformation period from more than three generations to less than three generations. With the decline of the order of the three generations and the collapse of the tribute, it was that “Taoism will be a national rupture”, and the rise of (Six Arts) and Zi (Hundred Schools) is exactly the consequence of “fracture”. It is a juxtaposition of differences between history, history and Zi. Don’t say that “Zhu” and “Zhu” are differentiation and independence from the “history of the old world”. “History of the Old Laws” [4] can be understood by the King’s Official Structure: Zhu, Zong, doctor, witch and other skills are based on the facts, just like “historical”, “not keeping things in charge, not changing officials” (“Traditional Notes·King System”), are all kings and officials in the world. They have severed the academic skills of the three ancient dynasties, thus forming the so-called “Zhong Zhou King’s Official Scholar”. Wang Guanxue is not a kind of emotional, theoretical and systematic academic form that is independent of practice and application, but a summary of experience generated by dynasty officials from specific affairs that correspond to the world’s official system. It is an “encyclopedia that the country can reach (wideness) and (depth) at that time”[2]436.
The Zhou Dynasty historians were the most intellectually identifiable members in the dynasty. They were regarded as the general body of various social knowledge at that time; and the duties of historians were responsible for the hiding, custody and transmission of various types of cultural files and historical data. This gave the Zhou Dynasty historians an overall landscape of all historical civilization knowledge, which at a certain level made them have a “professional” format that surpassed the historians themselves and were limited to their duties. [3] 2-4 The study of historians is consistent with the historian’s system, the latter is said to be in the Five EmperorsThe times have appeared, [5] In the three generations, they have achieved great prosperity. There are three responsibilities of historians: one is the effectiveness of the heavenly officials. [6] Historians are appointed as officials of the Sitian, and are different from those of the Siguan. They communicate with Liuhe, human and gods, and are in the control of images, which is their key responsibilities. Therefore, the historians appear in the community of the family and country. Song Wei replied calmly: “The important commentators and communicators of the Tao and the Shinto; the second is the effectiveness of recording events, and in an era without words, oral transmission methods are used as the important inheritance subject of historical memory; the third is the literatureInclusivenessThe performance of the book, after the text appears, it is based on the text record and becomes a representative of the syllabus of the civil servants. [3] 30-37 Specifically, in terms of heavenly officials, the history master’s memorial service, the law of heavenly times, and the national code in terms of personnel. [7] The retention of political, religious and academic thinking in the three ancient dynasties is importantly the responsibility of the historian. [8] Yuan Zhizhen said: “The officials of the Zhou Dynasty were the most important historical. There is no language outside history; there is no text outside history; there is no title outside history. History survives and Zhou Baobao.com is more, but history dies and Zhou dies. ”[4]21 The inheritance subject of the 21 King’s official school was an official in the dynasty. Apart from historians, there was no one who passed down the academic discipline. The learning was specialized in the noble clan, with official studies but without selfishness, and the authority for academic discipline was controlled by historians, which formed a situation where the historians must take the historians as teachers. [5]4495-4502 The historians broke down the academic discipline, and then there was a situation called “officials have no selfish discussions, scholars have no selfishness, and common people have no selfishness” as described in the Guanzi Renfa.
The King of Officials is a form that is inseparable from the academic system and the King of Officials, so there are the following phenomena pointed out by Wang Guowei. The Yin and Zhou dynasties “the names of detailed official names and jobs are mostly derived from history” [6] 175. This highlights the central position of history in the Wang official system. “The Age of the Lord: A Preliminary View” says that
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