Is Mencius the pioneer of “Gongyang”?
Author: Li Hanji (School of Public Governance Research in Zhongshan University, Political and Public Colleagues Governance)
Source: “Philosophy Dynamics” 2025 Issue 3
Abstract: “Generation” was discussed in “Mencius”, but “Mencius” and other late Confucian literature did not mention “Gongyang”. Some words in Mencius are similar to the worldly version of “The Ram” but this does not prove that the views of “The Ram” come from “The Ram” or related academic traditions. Therefore, more cautious students do not list Mencius in “The Ram”. In recent years, students such as Zeng Yi and others have identified Mencius as the pioneer of “Gongyang Biography” in their works such as “History of the Age of the Age of the Age of the Age of the Age of the Age of the Age of the Age of the Age of the Age of the Age of the Age of the Age of the Age of the Age of the Age of the Age of the Age of the Age of the Age of the Age of the Age of the Age of the Age of the Age of the Age of the Age of the Age of the Age of the Age of the Age of the Age of the Age of the Age of the Age of the Age of the Age of the Age of the Age of the Age of the Age of the Age of the Age of the Age of the Age of the Age of the Age of the Age of the Age of the Age of the Age of the Age of the Age of the Age of the A However, the evidence is not trusted, and the recommendation is flawed, and it is not a scientific conclusion that can be accepted.
Keywords: “Mencius”, “Year” and “Gongyang” are studied
“Year” is mentioned in “Mencius”, but “Mencius” and other late Confucian literature do not mention “Gongyang”. Reading Mencius, readers may find that some of these words are similar to the world-class version of “Rams”, but most mathematicians are more cautious and do not list Mencius in “Rams”. (See Ruan Zhisheng, page 41; Lin Yizheng, page 21) However, in recent years, the way of treating Mencius as a predecessor of “The Ram” has appeared. For example, Zeng Yi and others made this proposal in “History of the Ram” in “The History of the Ram”. Can their views be entitled? What presets did their views be made? Can the relevant evidence be valid? The analysis of these problems will lead to a deeper understanding of the actual faces of the development of Chinese academics in late China. And this discussion also discusses the problem through research methods, that is, we need specific analysis of specific problems and should not be unrestrained.
1 The preset of the “Take Master” discussion
Traveling the origin and the academic community takes Mencius as the lead in “Gongyang Biography” not Zeng Yi’s solo creation. Previously, some scholars emphasized the close relationship between Mencius and Gongyang School, and believed that Mencius’s “Year” was not a essay on “Year”, but a “subtle statement” of “Year”. That is, Mencius’ interpretation of Confucius’ “Year”, that is, the later generations of “Gongyang” and “Gongyang” oral statements. Therefore, Mencius’s studies have many similarities with Gongyang School. Mencius is one of the pioneers of Gongyang School’s “Gongyang Festival”. This proposal can be discussed in detail. One important statement here is the so-called “repeating the text of “Years” and writing books”. This sentence comes from “Historical Records: The Year Table of the Twelve Marquis”: “Zuoqiu, a native of Lu Zheng,Everyone in Ming Dynasty was strange and had their own meanings and their true meanings were distorted. Therefore, because Confucius’ historical records specifically discuss their words, they created “Zuo’s Age”. Liu Jiao was the tutor of King Wei of Chu, and was the king of the king, and he was unable to support the pipeline and read the “Year”, and took the 40 chapters of the death, which was the “Liushi Wei”. When King Xiaocheng of Zhao, his prime minister Yu Qing collected “Year” and read the following articles, and wrote eight articles, which are “Year of the Yu Family”. Those who are not allowed to go to the scene are recommended by King Xiang of King Xiang, who also admires the ancients and compiles the current affairs of the six countries, thinking that it is the eight views, six comments, and twelve chapters, which are the “Year of the Sixth Family”. Those who like Xun Qing, Mencius, Gong Sun Gu and Han Fei often wrote books on the articles of “Year” and had a different story. ”
The above records show that after Confucius’ death, various interpretations and works appeared in “Year” include “Zuo’s Year”, “Yu’s Year”, “Yu’s Year”, and “Yu’s Year”. Under this atmosphere of thinking, Xun Qing, Mencius, Gong Sungu, Han Fei and others also collected “The text of “Year”” when they “written books”. This “The text of “Year” is understood by Sima, and it is appropriate to interpret it as the text of “Year”. It does not refer to “big meanings” or “Gongyang” texts and “Gongyang” oral words. Mencius is the subject of “repellent”, which has undestructible self-reliance and ability, and “written” describes Mencius’ interpretation of “Gongyang” and not the interpretation of Confucius’ interpretation of “Gongyang”. However, the so-called Mencius’ interpretation of “Gongyang” and the “translation” of Gongyang” is not about Mencius’ work of “writing”, but about Mencius’s original meaning of “Gongyang”. href=”https://twilovedating999.com/”>原文 “translation” of things other than body thinking. Here, Mencius’s scent is: A. The scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of the scent of Confucius’ learning in Gongyang did not mess with his own private life. If Mencius had already planned to say that his own private goods, then Mencius would not have called him the predecessor of Gongyang. But according to Sima, Mencius, who “repeated the text of “Year” and wrote books”, seemed to be no longer a big deal.
In addition , since “Confucius’ explanation of “Year”, “Ram” and “Confucius” are different expressions, this means that Mencius, known as “the pioneer of “Yang Zhi”, is limited to the words of “Yang Zhi” and “Yang Zhi”, and there should be no other things. This also means that Mencius’s words about “Yang Zhi” include : B. The independence of the Ram. In recognition of this, there is a seemingly convenient advantage in dealing with the relationship between Mencius and Gongyang. Mencius: Mencius only talks about “age” and not “Ram”. However, if “Confucius’ explanation of “age”” and “Ram” are equivalent, you can search for the dry and dead place to stabilize MenciusThe words of “Age” belong to the “Ram School”. However, this judgment faces the following challenge: If in any record shows that Mencius has content that is close to or similar to “The Legend of the White” or “The Legend of the White” or other non-The Legend of the Ram”, it will form a countermeasure that it must fight. To effectively resolve this challenge means that the writer should not only show the relationship between Mencius and Ram, but also check whether there are other elements in Mencius that cannot be tolerated with “Rams”.
Finally, Mencius was called the pioneer of “Gongyang Biography”, or the equivalent of “Gongyang Biography” is “Gongyang Biography”, which has been invisibly held: C. The first nature of Gang is. This is a point that relevant points must be defended and verified. If “Rams” is not a knowledge source that has been viewed earlier than “Mencius’s Learning”, then it only affects the connection between “Mencius” and “Rams” and actually lacks the conclusion that Mencius is the pioneer of “Rams”. “Connect” only means that the two have similar views and does not include the conclusion that Mencius gained relevant understanding from “Ram Learning”. If the “Rams” are first-class and have no real evidence, such as unearthed real texts, reliable transcripts or unquestionable authority evidence, then even if the reader understands these similarities, it can be concluded that the difference is definitely the influence of “Rams” and Mencius Baining the learning of the website director”, and having the ability is the influence of “Mencius’s learning” to “Ram” or perhaps to touch and other studies other than these two “study”. In the case of certifying Mencius as “the pioneer of the “Gongyang Festival”, the “point of communication” is at best just a side proof worthy of reference, and even the required conditions are not considered, let alone sufficient conditions or sufficient conditions. Unfortunately, there is no real evidence to prove that “Rams” existed earlier than “Mencius’s School”.
2 Review of “The Interconnection”
In order to prove Mencius’s “Rams”, some scholars listed several “Connection” between Mencius’s statements and “Rams”. The following descriptions are summarized in detail and examine whether the evidence can be useful.
(1) “Mencius: Teng Wengong II” (citing “Mencius” below, only the title of the article) says: “The world is in decline and the way is low, and evil sayings are atrocities; there are some ministers who have the king, and some sons who have the father. Confucius wrote “Year”. “Year” is the emperor’s affairs. Therefore, Confucius said: “Who knows me is the only one who only knows me? I am the only one who says “Year”!'” Also, “Leave the Mother” says: “The king’s silence and “Pen” dies, and “Pen” dies, and then “Year” is written.” Some scholars believe that this is the subtle statement of Mencius’ “Year” to be the new king” that “Year” is passed down by Gongyang”, that is, “Year” is originally an emperor’s business, but “Year” can be written by “Year” to follow the king’s silence, and this means “Year” to be the new king.
“Use “As the New King of Age”” is seen in Dong Zhongshu’s “Age Fanlu·Three Dynasties Reformed Text” and He Xiu’s “A Literary Examples”. But is this the original meaning of the above-mentioned quotation of Mencius in Mencius? In addition to the scholars who prefer “ram learning”, other scholars who comment on “Mencius” have different conclusions. Why? Because the “Emperor” cannot be seen as the “New King”. In addition to “Teng Wengong II”, “Mencius” has 34 cases of “emperor”, all referring to the current ruler. No case refers to the person with virtue and inability to do so. “Wanzhang 1” says: “If a man has a whole country, his virtue must be as good as Shun and Yu, and if an emperor gives him a gift, Zhongni does not have a whole country.” According to Mencius’s own judgment, Confucius was not an “emperor” and had long been eliminated from the qualification of “having the whole country”. As for “Year, the emperor’s affairs”, “is the expected ‘independence of the ‘independence of the ‘independence of the sacred minister’, which was originally the work done by Emperor Zhou” (Li Hanji, 2020a, page 233).
After reviewing the “Teng Wengong II”, the most basic principle of Mencius’s establishment is not whether Confucius can be the emperor, but to protect his “good deeds” through “Yu suppressing floods”, “Zhou Gong also exaggerates the barbarians and drives wild animals”, “Confucius became the “age”, and the ministers were ruthless”. The flood, the wild, the fierce beast, the bad minister, and the Yang and Mo who hated Mencius were all misfortunes or enemies that had to fight against. This is the key point where the affairs of Yu, Zhou Gong, Confucius and Mencius can be compared. Mencius described “Year” as “the emperor’s affairs”, which was nothing more than confessing his love for the affairs of the ministers and the mentors against Yang and Mo, which were both large and correct behaviors. From his self-declaration as a “sage of saints”, it can be seen that Mencius’s focus was that Yu, Zhou Gong and Confucius were “sages” and that they themselves were “respectful people”. Mencius’s focus on Confucius was “sage” rather than “emperor”. When he was alone, he only talked about the “emperor” and used this to prove that he was the “new king”. It was difficult to say that it was Mencius’ original intention. In addition, the phrase “The King’s Extinguishing” in “Leave the Mother” is nothing more than the work of the Saint King to pick up the poems. This is completely different from the qualifications of the “emperor” of the Zhou Dynasty. Considering that Dong Zhongshu and He Xiu were both later than Mencius, and “being the new king with “Year”” is just an explanation of the rise of Han Confucianism. Others do not clearly show that Mencius said that there was a complete text of “Gongyang” before his eyes. So it is difficult for us to say that “the emperor’s affairs” implies the “slight words” that Mencius conveyed as a predecessor of “Gongyang”. Just saying “big meaning and subtle words” is nothing more than a conceptionSome similarities, and similarities that can only be seen through the “film” of “ram” and this most basic cannot dispel readers’ doubts.
(2) “The Soul” says: “If you are correcting things, you will not be kind; if you are approaching, you will not be kind. If you are approaching, you will not be kind. If you are approaching, you will not be kind. If you are approaching, you will not be kind. If you are approaching, you will not be kind, and you will be kind and approaching. If you are benevolent, you will be kind and approaching, you will be kind and love things.” Some people believe that this is the subtle statement of “Zhang Sanshi” in “Gongyang Biography”, which is that Mencius specifically conveyed the purpose of Confucius’s common sense in the “Three Worlds”. His words are good in nature, advocated tyranny, called Shun, and the Five Hegemons, which is to inherit the common sense in the common sense.
In fact, Mencius discussed here what attitudes should be adopted for “faith”, “things”, “common” and “common” and “acquaintance”. He did not say that these are the “Tao” divided into “three lives”. The book “Mencius” has no “three-generation” concepts of “disturbing the world”, “advancing the world” and “adhering the world”. To be honest, this “three lives” like 一个分网 ppt is not suitable for the original meaning. In addition to “what you see”, “what you hear” and “what you convey”, He Xiuwei also has a reputation for “three lives”. For these three developments, He Xiu is important to surround “governance”, and it is more important than to call “world”. On the contrary, the “three-generation” sequence of “resistance to the world” → “sustaining the world” → “sustaining the world” is Kang You’s political vocabulary that has been declining to the modern intellectual world, and he expressed his wish that intellectuals at that time took the laws of evolutionary theory as the purpose of development. (See sigma above, pages 419-429) Other than that, the so-called praise and pursuit of “peace” is not a special intellectual invention of “Rams”. Some scholars have pointed out that the fantasy of “Chengping” is the cooperation of works such as Zheng Xuan, He Xiu and even “Chengping”; and the structure of related concepts is the result of the Donghan intellectual community’s response to the complex political environment. (See Zhao, pp.137-170) All of this is not Mencius’ original method. There is no political concept of “peacefulness”, “bigness” or similar in “Mencius”.
(3) “The King’s Way” says: “The king’s silence and the “Pian” is destroyed, and then the “Pian” is written in “Yinqi”. The “Cheng” of Chu, the “Jingqiu” of Chu, and the “Yinqiu” of Lu, are the same. The matter is Qihuan and the “Yinqiu” of Chu, and the “Yinqiu” of Lu, and the “Yinqiu” of his writings. Confucius said: ‘The meaning of the truth is Qiu Xun.'” also said: “The big man does not need to believe in his words. The action does not require results, but only the meaning is the place of meaning.” Some people believe that this is the purpose of Mencius’s “to entrusting things to clarify meanings” in Gongyang Biography. That is, Confucius wrote “Year” to use historical reality and historical literature as a lie. Because his actions are more important to the king, he used the subtle meaning of “Year” to explain the meaning of “Year”; at the same time, Confucius pretended to be the emperor’s authority to praise the truth of advancement and retreat, and did not use results to obtain the position of the king. Therefore, Confucius wrote “Year” to use the new king to clarify the method of one king.
The so-called “the purpose of entrusting things to make sense” is very similar to Pi Xirui’s “the purpose of utilizing things to make sense”. This kind of understanding is actually the same as Pi Xirui, and they all believe that the “thing” of “age” can be misled, andIt was allowed by Confucius and the author of “Gongyang”. However, this design is not suitable for He Xiu and other “Rams” teachers’ original ideas. It is a complete demonstration strategy developed by Pi Xirui and other late Qing dynasties to resolve various criticisms of “Rams” and He Xiu’s “Interpretation”. There are many views that are strong and different from the original meaning of “Rams”. (See Li Hanji, 2020a, pages 323-430) No matter what, Mencius did not have any approach to the design of “taking history and historical text as the stern”, and there was no concept of “king heart” or “slightly speaking”. (See Li Hanji, 2020官网网b, pages 91-126) Narrowing “Mini-tale meaning” into content that is unique to “Rams”, and taking the “Mini-tale meaning” as “Mini-tale meaning” as “Mini-tale meaning” as “Mini-tale meaning” as described by Mencius is a new understanding of late Qing geniuses such as Pi Xirui and is not inherent in “Mencius”.
As for the “big people” in the quotation, some people interpret it as “Su Wang Confucius”, which is also worthy of prosperity. In addition to the above quotes, there are two more examples of “big people” in Mencius: First, “Leave the Mother” says: “The big people do not have the innocent heart before their innocent heart.” Second, “The Heart of the Heart” says: “The big people are correcting themselves and things are correct.” The above “big people” refer to people with virtue, not specifically referring to “King of Su Confucius”. “Do not trust words, and do things without results, but only the place of meaning” and “not before their innocent heart” and “correct yourself and everything is correct” are both behavioral expressions formed by virtue, and are not the principles of writing that specifically describe “Year”. For example, the “fruit” of “action without fruit” is originally a decision, Jiao Xun said: “Fruit is capable. The result is a decision, and the ability is also a decision.” (Volume 16 of “Mencius Zhengyi”) Here is a statement that an act cannot be achieved without a decision, and does not refer specifically to the writing of “Year”, but some commentators interpret it as the practice of Confucius’s false emperor’s power to promote the advance and retreat, as if “fruit” specifically refers to the “position of the king of time”, which seems to be a strong support meeting.
(4) “Yuan Xinxia” says: “There is no meaning in “Year” and he is good at this, so he has it. Conquest is the highest to attack the lower level, and the enemy will not compete with each other.” Theorists believe that this is the meaning of “respecting the king” in “Gongyang Zhuan” published by Mencius, and believe that Mencius’ meaning is the meaning of “not discussing and enfeoffing with the Hou” in “Gongyang Zhuan”. That is, in Mencius’s view, the Five Hegemons were specialized and enthroned, and there was no Heavenly King, who was domineering and was a sinner of the Three Kings. This is the place where Mencius and Gongyang Chan disagree.
The so-called “The Unreliable War of Age” is specifically about “The Unreliable”, or does it refer to the entire era? This has not yet been established. But no matter what, the essays of “Year” in the world have no word “Zheng”. Mencius said “strike”. If we really want to combine the text of “Year”, we can only say that there was no war between the marquis at that time, which could be considered “upward attacking the lower”, including Lu Guo. It says “The country does not compete with each other, and has nothing to do with “Gongyang Learning”. In “Gongyang Cheung”, Huan’s ten-year-old saying “If you don’t talk about war, you will be defeated by speaking war.” This is an explanation of the article “Year: Huan’s ten-year-old”: Baoqing Stories“Winter, in mid-spring, in the mid-year-old Bingwu, Qihou, Wuhou, and Zheng Bo came to fight against each other. “The word “war” in this article reveals that Lu Guo suffered a defeat in his son. The reason why he applied obscure measures was that because “inner relay” in “Year” in “Year” was described in “Inner relay”. To put it bluntly, Lu Guo was the subject of the first person in “Year” and directly expressed his own scandals was too embarrassing, so he had to say it more tactfully. “Inner Ru” does not mean “Wang Ru”, “Inner Ru” does not include Lu as the king. (See Li Hanji, 2019, pages 208-213) “Trust King Yulu” is He Xiu’s unique proposal, but there have been disputes for a long time and is not a widely accepted discussion by the learners of “Age”. (See Li Hanji, 2020a, Pages 383-419) We read the words of “The Heart of the Heart” carefully, and we can see that Mencius never meant to regard Lu as king and “respecting Lu”.
“Gongyang Biography” says, “My mother, in her previous days, said, are you all the managers?” “Real and not literature”, used to criticize the behavior of Zhuhou, a total of 4 cases, namely, the explanation of the four articles “Saving Xing” (first year of Xi), “Cheng Chuqiu” (second year of Xi), “Cheng Ling” (fourth year of Xi), and “Chu people killed Chen Xia Zhengshu” (eleventh year of Xuan). The first three are criticizing Duke Huan’s “special title”, and the last one is criticizing King Zhuang of Chu. “Special title” and “special title” are not good, but it does not mean that “Gongyang Biography” believes that it is unsuccessful . “Practical but non-text” means that the relevant behavior is actually made but not written. The reason for this judgment is that “Gongyang Cheung” believes that the above-mentioned “special seal” and “special seal” are short and short. Like Duke Huan of Qi “City Chuqiu”, “Gongyang Cheung” explains: “The meaning of the marquis of Zu cannot be exclusively voted, so what is the truth? There is no emperor above and no Fang Bo below. If there is a marquis in the country who are killed, they can save it. It is possible to save it. “The method here stipulates the forgiveness of Duke Huan of Qi, which is sufficient to prove that the “Gongyang Bi” is absolutely denied. “The emperor above” is to prove that Duke Huan of Qi, “specially enfeoffed” by Duke Huan of Qi, conforms to the laws and regulations, and is absolutely not to refer to Duke Huan of Qi. Read the “Gaozi II” in detail: “The five hegemons are the sinners of the three kings. The current marquis of the five hegemons are the sinners of the five hegemons. Today’s senior servant is the sinner of today’s lord. “The evolution of these three “sinners” is to express the relative subject in an increasing way that the relevant subject is indebted to others: the Five Hegemons are not doing well, and the Three Kings are not doing well; the Marquis of the present are not doing well, and the Five Hegemons are not doing well; the Marquis of the present are not doing well, and the Marquis of the present are not doing well. The Five Hegemons are only the initial cycle in this series, and they are definitely not a single place. For example, “There is no title but no surrender” “Mencius: Gaozi II” is the content of the “Five Destinies” of Kuiqiu under the jurisdiction of Duke Huan of Qi. If we think it is “Mencius” and “Gongyang””The Legend of the Five Heroes has no reputation, which is very inappropriate. After comparing the statements of “Gaozi II” and “Gongyang Festival”, we should admit that the positive contributions of the two to the Five Hegemons are still certain, and the most basic thing cannot be proved as the great power of respecting the king of Mencius who conveyed the “Gongyang Festival”.
(5) “The Heart of the Heart” says: “People are expensive, and the country is second to the country, and the king is light.” Some people say that Mencius conveyed the meaning of “People are light” in “People are gentle”. It should be said that Mencius’s “prime king” statement shows his judgment on the rights of the people, the country and the king. However, the relevant commentator’s certificate does not correspond to this. For example, in the 18th year of “Year” article, “Ju is the king and the king are the king”, “Gongyang Biography” explains it with “the rebellion of the king”, and “the common” does not equal “common” or “common”, and can include members at the ruling level. But He Xiu said that “everyone in the country is as happy as he is” (Eighteenth year of “The Commentary on the Ancient Yangshu”), this “everyone” has expressed that “people” does not refer to ordinary people, although this includes “people”. In this article, it is said that a monarch is not a pity for being killed, and it is hard to say that this is the precious thought of the king. For example, in the 19th year of Xi of “Year”: “Liang fell.” Gongyang Ji said: “What does it mean to be Liang fell? It’s self-destruction. What does it mean to be? Fish fell and died.” He Xiu explained: “Once the occurrence is in succession, it’s like fish fall.” In this regard, He Xiu seemed to absorb the political and political management concept of value and slaughter the tradition, while Gongyang Ji said that “fish bow” was a global description of “fish bow”. In any case, the above bets are not a comparison between ordinary people and you. For example, in the 33rd year of Xi, “The Emperor and Jiang Rong defeated Qin in the Destruction.” “The Gongyang Evangelist” says: “What is the Qin Dynasty? It is a barbarian.” Later, the essay recorded Bailizi and Jian Shuzi and said, “There is no one who has not died after a thousand miles of storm.” This is a military setting that criticized Qin Bo’s death, rather than “not paying attention to the obedience.”
Follow the “Ram Chef” to review the full version, saying that it is “common” 8 cases. First, “It is the place where people are washing” (the 31st year of Zhuang), it is said that the platform built by Rusha is located in the place where people are washing. Second, “She Gu, people don’t say anything, they won’t make a way to envoy” (In the sixth year of the article, there are 2 cases in total), saying that because people don’t like him, they won’t make a way to envoy him. Third, “If you are in a state of mind, you will not be able to be without a king for a day” (the ninth year of Wen), explaining the reason why the ancestors had been granted three years after their ancestors passed away, it is a statement that the people’s needs for the king are ineffective or lacking. Fourth, “The people of Zhao are not talking about it, but they are the king of spiritual power” (the sixth year of Xuan Dynasty), saying that the people of Zhao are not interested in spiritual power and the king of spiritual power. Fifth, “Is it that the king is now fighting for the country but not having it? Is it that he can lose the power of his approaching ministers?” (Twelfth year of Zhuang), saying that he is the enemy.Zi repeatedly asked why he didn’t possess it after winning the country, and suspected that this was a waste of his power. Sixth, “I am not aware of the common people and will be affected by my body” (Twelfth year of Zhuang), King Chu replied to Zi Chong’s question, saying that if he uses his own bad intentions and leads to the common people, he will be able to suffer disasters and harm himself. Seventh, “Ji’s family has been familiar with each other for a long timeBaobao.com VIP, you have not been insulted” (the 25th year of Zhao), the son’s family said that Ji’s family has been popular with each other for a long time, so please don’t act rashly.
It can be seen from the perspective that “Jin” is considered a kind of energy that can foster political development in “Rams”, but whether they can’t help but not affect the main politicians’ ability to keep going. It can be said that the understanding of “the common people” in “The Legend of the Condor Heroes” is not the same as Mencius’s “the common people are precious”. If you really want to tell which text of “Year” is closest to “Mencius”, it is not “Gongyang” but “Muliang”. “Miliang Ji” says 51 cases of “common” and the proposition that emphasizes communicating is the most clear. As Jiang Shenzhong said in “The Eternal Quarter of the Quarry and Liang Qizhi”: “The Zuo Shi and Gongyang” are not said, but “The Four Liang” has it. This is the outstanding one of the two schools of ceremonies and has been unique throughout the ages.” (Jiang Shenzhong, page 7829) It is only a comparison between ordinary people and the king. “The Four Liang Qizhi” has two explicit words: “The Eternal Quarter is the foundation of the king.” (The Fourteenth year of Huan and the Twenty-sixth year of Xi) This is closer to the statement of “the Eternal Quarter of the King” than the 8 examples in the above “The Eternal Quarter of the King”. Of course, this is not saying that Mencius’s thoughts of “commonly embracing the king” come from “Muliang Che”, but that we really want to find “where the thinking is connected”. Mencius is more close to “Muliang Che” than Gongyang Che.
(6) “Wan Chapter II” says: “You have been talking about it and retaliated without hearing it, so you go.” The commentator believes that Mencius conveyed “Gongyang Biography” “the meaning of the ruler and the ministers.” In fact, it is also a discussion about “who has not heard of it”, “Mencius” is to “reverse it”, which means to revise it again and again, and does not decide to say it many times. However, “Gongyang Biography” records Cao Er’s “three comments”. If these “three” are interpreted several times, they are more closely related to the statement in “Mencius”. However, He Xiu had only discussed the “three responsibilities” three times. The relevant regulations regarding the raising market conditions are also found in “Quotes·Land Drinking”: “The three things are allowed to be the three days of the moon and the soul is formed.” I don’t understand whether He Xiuzhi has referenced this article, but understanding the “three things” like him has opened up the distance between “Gongyang” and “Mencius”. Regardless of whether He Xiu’s explanation can be fully adopted, the two “Mencius” and “Gongyang” are described.It is more like the view of the late Confucians’ style, rather than the saying that “Rams” is special. Mencius didn’t really read “Gongyang” and explained the explanation of Cao Er’s departure later. Therefore, we did not understand the meaning of “Gongyang” to Mencius’s “Gongyang” and the ministers.
3 Another evidence of “the first teacher”
Through the above academic reviews, we can find that the so-called “connection point” is not impossible to truly achieve, and there is no need to say that this proves that Mencius is the first teacher of “the Gongyang Biography” of “the Gongyang Biography”. Unfortunately, in recent years, researchers such as Zeng Yi and others have not realized the difficulties of relevant evidence, but have strengthened this view. Zeng Yi and others listed six basiss of “Mencius is good at speaking “Year””, compared with “Mencius” and “Gongyang Biography” or his understanding of “Gongyang Biography”, and concluded: “All this shows that Mencius is good at speaking “Year” and the Gongyang family recommended him as a pioneer, which is not a mere honor.” (Zeng Yi, Guo Xiaodong, page 27) This “Zheng Yi” refers to the “Gongyang Biography” conveyed by “Baoyang Biography” href=”https://blog-tw.net/Sugar/”>Bao Qing“》公公公公公公公公公公公公公公公公公公公公公公公公公公公公公公公公公公公公公公公公公公公公公公公公公公公公公公公公公公公公公公公公公公公公公公公公公� In short, although Kong Guangsen’s “General Issue of the Year of the Ram·Shen” said that “Mencius is best at talking about “Year”, he did not regard Mencius as “the first teacher”, but said that “I think that the homeschool of the Ram” are uniquely consistent with “Mencius”. This “combination” can be understood as a coincidence that does not belong to a unified academic context, and does not need to be the “first teacher”.
Anyway, whether Mencius is considered the “first-teacher” of “Rams” is not because of the recommendations of many people, but also because the relevant evidence cannot be established. To start with a clear point, Zeng Yi and others used the important judgment used to prove “Pre-education” was “Mencius is good at saying “Year””. It does not refer to the essays of “Year”, but refers specifically to the interpretation of “Year” recognized by the “Gongyang Family”. These interpretations are viewed in the overall context of “History of Age” (especially the six basiss for the conclusion of “Zhenyang School”), which is the content of “Ram School”. Therefore, Zeng Yi et al. “Good words about “Year”” and the aforementioned “Sheng Yang Learning” are two judgments with similar meanings. The difference between the two lies in the difference between “good words” and “transmitting”. In this regard, it can be reasonably estimated that there may be one ability, that is, as Mencius as the “predecessor” of “Rams”, his interpretation of “Year” is the task of inventor rather than inheritor. However, Zeng Yi and others did not explain in the text of the article that was invented by Mencius, and some of them also said that the notion of “Gongyang” was “from Mencius”. Therefore, the characterization of Mencius as “the first teacher” was judged by the fact that Mencius was the color of a rumor (i.e. A mentioned above) – even if you can not know which point is invented and which point is a statement. In addition, becauseMencius was born in “Gong Ram” and not from Mencius. Moreover, Mencius’ explanation of “good words about “Year”” does not touch anything other than “Gong Ram”, so the presumption of “first master” must also take “the exclusiveness of ram school” and “the first-hand nature of ram school” as conditions (i.e., B and C). Like past commentators, Zeng Yitong’s focus of the comparison between “Mencius” and “Gongyang”. The following description will be analyzed and discussed, and see if the relevant reviews are desirable.
(1) “Teng Wengong 2” says: “The world is in decline and the way is low, and evil says atrocities are done; there are ministers who have the king, and there are sons who have the father. Confucius wrote “Year”… In the past, Yu suppressed the floods and the whole country was peaceful; Zhou Gong was also frightened, and he drove violent beasts, and then he became a stern person; Confucius formed “Year” and was a miserable minister.” Zeng Yi and others said: “Confucius entrusted “Year” to make good at punishing evil, and torture the ministers and robbed the officials, which was very confusing. And he thought it was a very confusing meaning. href=”https://twsugarblog.org/”>Entertaining feelingsThe achievements of King Su, even the ancient emperors cannot overcome them. “(Same as the above, page 24)
The above talks about “The achievements of King Su”, which is as follows: “To be the new king with “Year”” as mentioned in the previous section (1). The meanings of the two are the same, and they do not need to be distinguished. These are all comments that the scholars of the “Gongyang Family” prefer, but in this way, reading “Mencius” is at best a commentary opinion, and it is extremely effective to be commentary opinion that Mencius has long been said. The whole book of Mencius does not have the concept of “Su King” and there is no way to believe that Mencius must have such a concept.
(2) “Teng Wengong II” says: “The “Year” is the emperor’s affairs. Therefore, Confucius said: ‘If you know me, you only have “Year”! If you blame me, you only have “Year”!'” Zeng Yi and others said: “Although Confucius was not in power, he entrusted the power of the south to the south for 242 years to carry out the affairs of the whole country to pay punishment. This is for the matter of usurping the emperor. Those who know me and I blame me are all because of this, so I will say it in a subtle way.” (Same as above, page 25)
The above words “the affairs of usurping the emperor” are similar to the views in the previous section (1). Moreover, it is also a common saying to Confucius that “the affairs of the emperor” by “the emperor is welcoming the emperor”. But there have always been disputes in the academic world, which is definitely not an explanation of the conclusions of Mencius. Before there was no evidence from past commentators, it was also difficult to use this to support Mencius’ judgment as the “Prince of the Ram”.
(3) “The King’s Way” says: “The king’s silence and the “Pian” is destroyed, and then the “Pian” is written after the “Yinqi”. The “Cheng” of Chu, the “Jingqiu” of Chu, and the “Yinqiu” of Lu, are the same. The matters are the words of Qihuan and the “Yinqiu” of Chu, and the “Yinqiu” of Lu, and the “Yinqiu” of his writings. Confucius said: ‘The meaning of Qiu Xun is taken away.'” Zeng Yi and others quoted “Dong Yang Ji’s 12th year of Zhao: “The history of “Nian Qi” is trustworthy. The preface is Qi Huan and Xu Wen; the meeting is the main one who is responsible for it; the words are guilty of Qiu.” “This is the basis of Confucius’s words. It is written by the direct writing of the book and the sect of the good historian. This is why “Nian Qi” keeps the history of the faith. However, “Nian Qi” is added to the king’s heart because of historical events, and it is either written or cut to make the meaning of the meaning. Therefore, “Age: It is a matter of trust or doubt, but it is not a matter of necessity. However, the sage entrusted the king to act with ignorance and to achieve the king’s power. I Gu said this is the general idea of the book “Year” in “Senior”. ” (Ibid., page 25)
The 12th year of Zhao of Gongyang is an article explaining the article “The Master of Qi Gaoyan Nabei Yanbo Yuyang”. “Bo Yuyang” is actually “the son of Lang Yangsheng”. “Bo” is the meaning of “Zi”, “Yu” is the meaning of “Zi”, and “Yuan” is the word “Sheng” after “Yuan”. Confucius’ words are quoted in the passage. It means that Confucius knew that the text was wrong but still did not correct it. He chose to stick to historical texts and was unwilling to let his own intentions destroy the original appearance of the text. The interpretation of “Gongyang Biography” is as Zeng Yi and others said, expressing Confucius’ attitude of “preserving faithful history”. However, this passage does not only describe the similar concept of “adding the king’s heart” or “advancing the king’s meaning”. (See Li Hanji, 2020a, Pages 131-132, 239-241) In fact, there is no practical difference between these ideas and the “meaning of meaning in quoting things and making sense” quoted in the previous section. They are all caused by Pi Xirui’s “borrowing things and making sense of meaning”. This kind of thinking is the new proposition of the scholars of Gongyang Zhuan in the late Qing Dynasty. Zeng Yi and others said “preserving history” and “adding the king’s heart”, which is a strong proposition that recognizes the “reliance history in vocational age” and advocates the two differences and even contradictions of “borrowing things and making sense of meaning” and “borrowing things and making sense of meaning” and insists on the two differences and even contradictions of “borrowing things and making sense of meaning”. The result of harmony. It can be said that this quotation from “Gongyang Festival” in the 12th year of Zhao’s Zhao clearly reveals the distance between the original appearance of “Gongyang Festival” and the later “Gongyang School”. Zeng Yi and others compared the words “the matter”, “the text” and “the meaning” of “Mencius” by “adding the heart of the king” or “the meaning of the king”, which did not help Mencius’ certification of “the master”.
(4) “The Heart of the Heart” says: “There is no meaning in “Year” and it is good at this, so it is true. The battle means that the top attacks the bottom, and the enemy will not conquer each other. “Zeng Yi and others said: “The age is good and good, and evil is short. Even though we understand the primitive nature of the law, we also see the unforgettable love of the heart of heaven. The legislation is serious and the mind is forgiven, so we often see the meaning in distrust and see the gains in the absence of the problem. Don’t be disgusted with the brilliance of the city and the land. Therefore, there are also meanings in the evil of the city and the land. This is also the method of “Year”. ” (Zeng Yi, Guo Xiaodong, page 26)
“Goodness and kindness come from long, evil and bad will come from short”, from the 20th year of Zhao in “Gongyang Biography”: “A righteous person has a long, good and bad will be short; evil and bad will be stopped by his body, good and kind will be the son. “This is to explain the son’s favor and ignor his son’s Sun, and does not directly relate to the protagonists: Song Wei, Chen Jubai┃Supporting roles: Xue Hua┃Others: “They are good at this”. Mencius’s evaluation of the war only says, “they are good at this”, and does not approach the opinions of “national law”, “the heart of heaven”, “the inconsistency to see the meaning”, “the inconsistency to see the gain” and other opinions. These are all unrestrained and deficient, What exactly Mencius’s opinion is still to be proved by a step further. With such a broad discussion, it seems difficult to prove that Mencius was the “first master” and had the saying “Yu Xinxia”.
(5) “Teng Wengong” says: “The Xia Hou family was fifty at the age of fifty, the Yin people helped, and the Zhou people were full of all kinds. In fact, they were all unique. “”tellZixia says: “Those who want to be light in the way of 未 and Shun are big and small. Those who want to be heavy in the way of 未 and Shun are big and small and small.” Zeng Yi and others quoted the 15th year of Gongyang Biography and said, “In ancient times, there were tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and tiths and ti
The above quotation, “tith” is undoubtedly a point of coordination. Previously, Liu Shupei’s “Common Study on the “Gongyang” and “Mencius”” had similar examinations. (See Liu Shipei, page 996) But Zeng Yi and others only commented on the relevance of Liu Shipei and others, and did not quote the “ti” article, for some reason. Regarding “tith”, there are many chronicles in the late period, and it is difficult to say that Mencius’s saying must be related to “Ram Learning”. For example, in the 15th year of Xuan Xuan of “Miliang Ji”, “In ancient times, there were tithes, but no taxes.” In addition, in the 12th year of Ai, “In ancient times, there were tithes, and the land was used to feed, which was not the right one.” That is, it is the second certificate. In addition, “Teng Wengong” says: “There are nine hundred wells in a square place, among which are public fields, and the eight families are all private to raise public fields.” The relationship between the well fields and “tithing” is closely related, while “Gongyang Biography” does not contain similar records. On the contrary, the 15th year of Xuan Xuan of “Queliang Ji” said: “There are nine hundred wells, and the public land is one. If the private land is not good, it is not an official; if the public land is not good, it is not easy to approach.” These statements in “Queliang Ji” can be confirmed with the positive and negative seals of “Guangyang Ji”. This is not to say that Mencius was based on “Miliang Ji” rather than “Gong Yang Ji”, but through the back proof, it shows that even if there are some similar recordings, it is not a discrepancy that Mencius was a “faculty teacher” of “Gong Yang Ji”.
(6) “Gaozi II” says: “The five hegemons are the most prosperous. Kuiqiu’s meeting with the marquis, they gathered in a throne and wrote books without dying. … The five destinies say: ‘No curvature, no restraint, no restraint.'” Zeng Yi and others quoted the “Gongyang Ji” in the third year of Xi’an, saying, “This is the grand meeting, why do you say that “Du Huan said: ‘There is no obstacle, no grain, no change of tree seeds, no concubine as a wife'”, and there is no further step to comment.
The “Kongyang Cheung” reviews the “Kongyang Cheung” very negatively, as the 9th year of Xi said: “The Kyushu’s meeting was shocked and Duke Huan was proud of it, and the rebels were the nine kingdoms.” Although the notes of “Kongyang Cheung” in the third year of Xi are similar to those of “Gaozi II”, the essay it interprets is: “Autumn, the Marquis of Qi, Duke Song, Jiangren, and Huangren will meet in Yanggu.” This is the “Yangshan”, not the “Kuiqiu”. Zeng Yi and others met for the same discussion, which was the same. If Mencius is really the “predecessor” and according to the “Gongyang Festival”, then there is no “a meeting of Kuiqiu” rather than a “a meeting of Yangxiu”. The one who truly called Duke Huan of Qi and Huan of Kuiqiu, and some people who were close to the records of “Mencius” were “Mengliang Ji” rather than “Gongyang Ji”. In the ninth year of Xi, it was said: “The alliance between Kuiqiu is to slaughter the animals but not kill them. Reading books is added to the animals. Today, the ban on Zi said: Don’t be Yongquan, don’t be scattered, don’t change the tree seeds.candy520.org/”>Contract contracts, do not regard concubines as wives, and do not make women and state affairs.” Of course, this quotation does not include that Mencius must have obtained income from “Mengliang Ji”, but it once again reminds us: the need to discuss Mencius’s relationship with “Gongyang Ji” is very stable.
In short, Zeng Yi et al.’s six basiss are both similar and different from the “points of communication” mentioned in the previous section; but in terms of supporting Mencius’ conclusion of “the master” of “the master” in “Rams”, it does not seem to have a stronger convincing 平台网站.
4 “The pioneer” said: The abandoned viewpoints
Zeng Yi and others were the same as those of previous commentators. Although they could not prove their viewpoints, were they able to use other evidence to show that Mencius was really the pioneer of “The Ram”? This requires the three presets proposed by the writer in the analysis of the first chapter.
First talk about “the color of the rumor of the rumor”. When we study Mencius’s traditional activities, we basically cannot open the Historical Records. In addition to the aforementioned “Chronology of the Twelve Marquises” “reciting the text of “Years” and writing books”, there is also a record of “Mencius Xunqing’s Prologue”: “Retreat and preface to “Pen Songs” and “Books” by the disciples of thousands of chapters, which describes the meaning of Confucius.” This is what Mencius cleaned up the “Pen Songs” and “Books” after his political failure. Since there is no text left to explain what Mencius has “prefaced” and what “described” and the connotation of “Monnie’s meaning”, people cannot judge whether Mencius’ “preface” and “described” are loyal and honest statements. As far as basic impression is concerned, it is hard for us to imagine that Mencius is a teacher who sticks to all academic inheritance. “The Book of the Heart” says: “It is better to not have “The Book of the Book” than to believe in “The Book of the Book”. I have mastered two or three strategies in “The Wucheng”. The impression that Mencius left to the public is often very individual and has the courage to extend his own views. Therefore, Zhou Yutong believed that Mencius’ attitude towards books was “after being defeated by political activities, he had to continue to express his philosophical political initiatives in theory” (Zhou Yutong, page 820). It should be said that Mencius is not the so-called “reporter”. In this regard, Zeng Yi and others said that “Mencius is good at talking about “Years””, which is more flexible than the so-called “School of the Ram”. However, this does not mean that the proof responsibility of “the hymn of the rumor of the rumor” is not neglected. If you really want to insist that Mencius is the “first teacher”, you must face what content is expressed by Mencius and what content is invented by him. Since “Stay of Say” is defined as a qualification to become a “first teacher”, readers want to understand what “Stay of Say” is like, for fear that they will not be overscore. As seen in this article, only the list and comparison of MengThe connection between “Son” and “Ram” is far away.
Talk about “the exclusiveness of Ram School”. That is, we must ensure that Mencius’s “Age” says that as long as the content of “Rams” is content, there is no “Rams” that cannot be compatible. In addition to the above, the author has conducted preliminary research and discussions. There are more than 24 places where the 年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年� (See Li Hanji, 2022) Therefore, the content of “Age” in Mencius cannot be as long as “Ram Learning” and nothing else. Of course, this is not to say that Mencius is the predecessor of “Mencius” or to determine that Mencius and Gongyang Bi are not “connected”. In this regard, Zuo Shutun said it most accurately: “Mencius had not written a chapter and sentence for “Year”, and it seemed that he had never followed the three chapters of “Year”.” (Zuo Shutun, page 302) There are some ideological elements similar to “Gongyang” or “Gongliang” in Mencius, but it does not mean that Mencius is the pioneer of “Gongyang” or “Gongliang” in “Gongyang”. Therefore, the author pointed out here that Mencius’s complexity is similar to “Mengliangshi” or other elements of thinking, and the focus is to emphasize the reconciliation of the task: if we want to adhere to Mencius’s “first master” as “the master” in Gongyangshi, we are afraid that we must first adjust the publication definition, and we admit that this “first master” not only “transmits Gongyangshi”, but also conveys something else – but generally speaking, Mencius’s authority as a seal or accelerating “the master” is afraid that it will be reduced in half. Whether he has the name of “the master” has no major concern.
Finally, we talked about “The first nature of Ram”. Not only is there no late literature that can confirm that Mencius had learned “Rams” or “Rams”, and that he could not understand anything about “Rams”. Review the thirteenth annotation of “Gongyang Biography”, and the “Preface to “Preface to the Notes of “Gongyang Biography of the Year of the Year of the Supervisory Edition” quotes Dai Hong’s preface: “Zixia was spread to Gongyang Gao, and Gao was spread to his son, and he was spread to his son, and he was spread to his son, and he was dared to spread to his son.” Xu Shu also said: “The “Gongyang” was spread to Gongyang Gao in the mouth of Zixia. Gao was given to him for five generations. When Emperor Jing of Han, Gongyang Bi was born in the gate, but Hu Wusheng was born in the door and wrote bamboo and silk, and Hu Wusheng was a master, so he was called “Gongyang”, and he would not talk about Bushi.” These two quotations express the process of the book and the name of “Gongyang Bi”. Ye Jingfang outlined his story: “The “Gongyang Festival” was a long-term word-of-mouth teacher from the Confucian school, and it was constantly developed and revised. It was only written by the Gongyang family when Emperor Jing of Han.” (Ye Jingfang, page 80) It did not look like a wandering cat. ”
From the history of late text structure, the book “Gongyang” has never appeared since Confucius (whether it was written or written), and then used by Mencius’ “Gongyang” to “Gongyang”. The “Ram” that is now in front of us is HanProducts under the Imperial Book Project. Hu Wusheng, who was hired as a doctor by Hanting, was the creator of “Gongyang” who wrote love in writing. Before this, except for the introductions that were reported by the Yang family for generations, the rest of the details were unknown, but the book name “Ram Che” was also written by Hu Wusheng, which can reflect that its textual structure has no basic difference from other classics or sub-books. As Zhang Hanmo said: “Most late Chinese texts do not have titles. The most famous titles of the worldly texts we have now, such as “The Book of Changes”, “Books”, and “Poems”, turned out to be and should have always been regarded as textual categories; under these models, there are many textual units (textuals). units) can be placed along the way, rather than the title of a unified text we see tomorrow. Other texts apply only the name of a certain author, as some texts named by the masters of certain teaching subjects. These works are now called ‘subbooks’. Regardless of the situation, the title is the result of later editing to combine and classify texts. “(Zhang, p.11) The Ram is named after the Ram, which also highlights the material existence of a teaching subject. However, without the relevant record and editing process, it is clear that other students can’t be able to have a chance to identify the sign of being identifiable. Perhaps, even if some of the written records related to “Rams” are related to “Mencius”, before Hu Wusheng compiled “Rams”, other people may not have any real knowledge about “Rams” or “Rams”. Of course, this is not a saying that Mencius would not be able to misunderstand “Rams” or “Rams”. The problem is that later academic circles need to explain this thing he knew, but they cannot say it but understand it.
Assuming that the scarcity of late literature has led to such certification tasks being difficult to implement, then a better approach would be to give up Mencius as the “first teacher” of “Rams”. There is a clear advantage in doing this, which is to admit that the words surrounding the Ram are like many late Chinese classics that can be a dynamic to speak dialogue with other thinking. In this way, even if we see similar or similar films of “The Ram” and other classics (not only “Mencius”), we can still maintain peace of mind and admit that “The Ram” is also formed through acceptance and modification. When Huang Kaiguo reflected on the influence of Mencius’ concepts such as “fixed in one” on the concept of “big monolithic”: “Although the works of “Gongyang” and other pre-Qin and Western Han Dynasty did not have the records of Mencius as the pioneer of “Gongyang” as “Gongyang”, from the later years of age, Mencius’s thoughts are a testable thinking during the war period. In his family, the knowledge of “Gongyang” with a doctor as the protagonist.Competition programs are very popular. Only the nearest scholar. From this perspective, even though Mencius did not become a person in the “Rams” teaching system, at most later age, the Ram School received these ideas from Mencius. ” (Huang Kai-shek, page 56) This is a judgment obtained by not sticking to the prison of the “pioneer”. Whether it can be established is of course required to verify it in a step-by-step manner. But the author believes that this seems to be a more promising way to study.
References
Ancient books: “Year Blossom Dew”, “Year Blossom Commentary Commentary Commentary Commentary Commentary Commentary Commentary Commentary Commentary Commentary Commentary Commentary Commentary on Ram Years”, “Travels”, “Mencius”, ” Mencius’s righteousness, “Historical Records”, etc.
Huang Kaiguo, 2013: “History of the Development of Gongyang Academic Studies”, National People’s Book Club.
Jiang Shenzhong, 2006: “References to the Year of the Grain and the Grain and the Grain and the Grain and the Grain and the Grain and the Grain and the Grain and the Grain and the Grain and the Grain and the Grain and the Grain and the Grain and the Grain and the Grain and the Grain and the Grain and the Grain and the Grain and the Grain and the Grain and the Grain and the Grain and the Grain and the Grain and the Grain and Book Club.
Li Hanji, 2019: “Exploring the Political Ethics of the Grain and the Grain and the Grain and the Grain and the Grain and the Grain and the Grain and Book Club” in China. 2020a: “Certification of the Grain and the Grain and the Grain and the Grain and the Grain and the Grain and the Grain and the Grain and the Grain and the Grain and the Grain and Book Club”: Pi Xirui’s “Age” Reformed Thoughts as the Starting Point of Discussion”, the Center compiled the Book Club. 2020b: “Beyond the Door: New Exploration on the Research and Development of “Age””, Shanghai Ancient Books are published. 2022: “Communication of the Great Meaning of Mencius and the Liang Dynasty”, “New School” edited by Dun Bingyuan, Shanghai National People’s Book Club.
Lin Yizheng, 2018: “Nine Lectures on the Year of the Ram”, Jiuzhou’s Book Club.
Liu Shipei, 2014: “Jing” Liu Shen Shu-chan, No. 3, Guangling Book Club.
公司公司, 2000: “Gengchen Manuscripts”, Shanghai Ancient Books are from Book Club.
Ruan Zhisheng, 2013: “About the Nature of “Age” from Gongyang”, Huaxia is from Book Club.
Ye Tangfang, 2016: “Chinese History of Chinese”, Beijing Big Book Club.
Zeng Yi and Guo Xiaodong, 2017: “History of Chinese Ram”, Huadong Master FanBraining loveStudying books.
Zhou Yutong, 1996: “Selected Works of Zhou Yutong’s History (Additional Edition)”, Shanghai National Library.
Lu Zhao, 2019, In Pursuit of the Great Peace:Han Dynasty Classicism and the Making of Early Medieval Literati Culture, State University of New York Press.
Hanmo Zhang, 2018, Authorship and Text-making in Early China Book, De Gruyter.