【劉續兵】文廟稱名、“文廟學”與釋奠禮——以曲阜“闕里孔廟”為基礎的考一包養經驗核

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The name of the literary studio, “Literary and Arts” and the ceremony of the ritual – an assessment based on Qufu’s “Yanli Kong Si”

Author: Liu Hubing (Central of the Confucius Institute’s Gift Civilization)

Source: “Shandong Social Sciences” 2021 Issue 5Baoqing.com

Abstract: The development and changes of the name of the literary house have generally shown the “family house” of the descendants of Confucius’ door worshipers, and the transformation to the “national house” representing Chinese civilization. Whether from the perspective of Taoist inheritance, energy connotation, or from the perspective of civilizational understanding and academic expression, the term “civilization” is the most appropriate and accurate. As a material representation of Confucius and Confucianism, literature and Confucianism have begun to develop history, and have actually formed a “literary science” in academic meaning, and have become a “resource enrichment belt” for thinking and history research. The first-time opening ceremony that is most important to focus on the research is to provide guidance and regulations for the memorial activities held in various places.

Keywords: Confucius; Literature; “Literature Learning”;  Discussion;

Author Introduction: Liu Cong Bing (1972-), male, researcher and vice president of Confucius Institute, the purpose of the important discussion is to pay homage to the cultural hall, traditional political morality and thinking

The cultural hall is the supreme palace of Chinese civilization and Taoism, and is also the main field of the integration and collision of political and Taoist science and the concentration of traditional political morality and thinking. In Chinese history, it has played a major role in the worship of Chinese civilization, such as spiritual worship, academic inheritance, and humanistic education, and has become a unique landscape of Chinese civilization. Therefore, the Wenshu and its memorial activities are unrestrainedly symbolizing the loving position of Confucius and Confucianism in the traditional Chinese society. However, among the conventional and traditional names of various places, the academic expressions of the researchers, the name of the Wentank is in a “scattered” state – “Wen Tank”, “Kong Tank”, “Confucian Tank”, “Baobao Network dcardThe Master Tank”, “The Supreme Holy Tank”, “The Confucian Palace”, “Scholar Palace”, etc., which are all indiscriminate. However, we believe that speaking from the meaning of civilization expression should still have a unified and standardized expression method. Especially in Qufu, two memorial activities are held in “Nishan Kong Temple” and “Diaoli Kong Temple” each year, which has a wide range of influences and a serious meaning. However, just the name of the two-year ritual of this age – “Public Confucian Ceremony” or “Commemorative Confucian Ceremony”. Is there any problem with the name of “Commemorative Confucian Ceremony”? We understand that from the cultural and social memorial activities to form a mixed form, slowly evolved, and from the perspective of entering national rituals, for more than two thousand years, the name of the highest standard ritual of the cultural and social memorial service is actually “a tribute”, and the expression of “Commemorative Confucian Ceremony” is actuallyIt only started to exist in the country later. The name problem is not only a main content of the literature and lectures, but also should be the starting point of the discussion, or perhaps a starting point.

1. Wen Hua “reformed the name”

The origin of Wen Hua originated in the second year after Confucius passed away. Lu Guo hid in his “here he lived in the hall” of Confucius in Qufu, “and his clothes, piano, and car books” during his lifetime, and “he was the result of his life.” [1] At this time, the “soft” established by the house is obviously just a memorial place, but it has become the source of the “cultural software” architectural system that has become the largest in later generations. The “Shi Chen Stele” in Donghan, which is still in Qufu “Jianli Kong Silk” (Chen Wei stele engraved by Chen Lie Pavilion), was recorded. At that time, more than 900 people including those in the reign of the country, including officials and scholars, paid tribute to Confucius in Confucius’s old residence: “There are many officials in the country, and the officials are not detailed, and the temples are empty, and all of them are allowed to visit. The literary teachers and teachers of the Ban Palace were also responsible for serving the students, and they have 97 people, and they are singing and playing the sheng, and they are examined by the six rules, and the eight tunes are harmonious. They are righteous and righteous. They are honored and praised by the title and the temple.Baobao.com Recommendation Final Day.” [2]

In other words, in the last development period after the emergence of the Wentani, three reasons were in coordination: one was the official measures in Lu and later; the second was the memorial activities of Confucius’ descendants and his family in his birthplace, forest tombs and old residences; the third was the self-developed memorial activities in Lu. [3], so that they gathered next to Confucius’ tomb to form a “Kongli”. The three behaviors of the official investigation measures, the heads of the site and the family of Confucius are naturally integrated along the way, which is suitable for the tradition of commemoration and celebration, and is also suitable for the needs of the family, country and society at that time. It is a concentrated manifestation of Confucius’ personality charm and ideological influence. Therefore, since the period of confusion, the “soft” of the old house contains the connotation of “home” and “country”. It not only has the nature of “home” and “private learning”, but also gradually transcends the private life of the family, and develops into a civilized building with the meaning of “Taoism” and “scientificism” and a noble hall representing the energy of China.

After Confucius’s past, his descendants would pay homage to this great ancestor in the family, which was undoubtedly a memorial service from the bloody affection. However, the true meaning of “commemoration for Confucius” activity began with the self-development of Confucius. Confucius’ “memorial” activity for Confucius was, on the one hand, simulated the ancestor worship activity, and was a refinement of the ancestor worship style of the ancestors in the family and clan. On the other hand, because they formed a close relationship with the teacher during the long period of time, they had a deep relationship, and had a deep relationship. This relationship and relationship had long exceeded the common feelings of life, and even exceeded Inclusive loveThe family and tribe members have the same heart and have entered the style of ethics, and the style of design and atmosphere clearly show differences in popular family memorials. “Theory: Advanced” records Confucius’ words, “I will look at you as a father.” Of course, Confucius’ father was not only one person, five regular guests, including various artists: host, comedy actor, actor, etc. . After Confucius passed away, some people were unsure about how to serve Confucius and had no right, because there was no gift regulations for “life” to serve “teacher”. At this time, the son said: “In the past, the Master’s love was returned. If he was alone and his son was not convinced, the same was true for his son’s way. Now, let the Master be like a father but without consent.” The students seem to serve the teacher as their father’s affairs, “all bow and add numbness” and “show off”, as if the deceased is his own superior, and he must wear numbness when he goes out [4]. The “Zi-chan-gu Tomb” in front of Confucius’ tomb in Confucius’ forest in Qufu has silently spoken about the secret meaning of Confucius’s life for thousands of years. Therefore, the unintentional movement of the Kongmen created a “precedent” for the teacher-child relationship that could be followed without any