【田浩 田梅】《朱子家訓》的一包養歷史佈景與全球化

The historical landscape and globalization of “Zhu Zi’s Family Training”

Author: Tian Hao (Teachered by Hoyt Cleveland Tillman, Professor of Margaret Mih Tillman, Assistant Professor of Pudu History Department)

Source: “Zhu Zi and Zhu Zi’s Postgraduate School”, Commercial Printing Library, June 2021.

Summary: In the mid-90th century, members of the World Zhu Family Association publicly promoted a “Zhu Zi Family Training” collected and printed from the Zhu Family Collection in the late Ming Dynasty. The World Zhu Family Union has placed this “family training” in the middle and slowly planned to develop it as a guiding principle of self-cultivation and public ethics. Zhu Jieren, a professor at the Shanghai Institute of Chinese Studies and Director of Chinese Studies (now retired), was particularly committed to promoting the “Zhu Zi Family Training” as the focus of Zhu Zi civilization. In 2010, he first proposed that “Zhu Zi Family Training” is China’s contribution to global value, and began to organize the “Zhu Zi Family Training” translated by foreign scholars. This collection of essays by Baocai Webmaster analyzed how the World Zhu Family Association introduced the evolution of “Zhu Zi Family Training”, that is, the family moral standards from the 90s of the last century were considered to be Chinese classics and moral values ​​that were sufficient for socialist morals, and then in 2010, it was considered to have international meaning and regarded as China’s main contribution to global value. At the same time, how to advocate Confucian value in modern international society?

Keywords: Globalization, Zhu Xi, Family Ethics, Value, Confucian Rejuvenation

A

Regarding the contemporary reflection of Zhu Zizhe’s learning, we will focus on the following cases in this article: In recent years, how a grassroots (common) organization has highly popularized a Confucian text in the Song Dynasty, and this organization is the World Zhu Family Association. This organization was established in 1993, and all members of the Zhu surname are considered descendants of Zhu Xi (1130-1200). Major ministers are in China, only individual members are in Eastern countries. Its branches located in South Korea, Taiwan and Southeast Asian countries are also more lively. Whether from the meaning of Cheng and Zhu, or in terms of broad science, Zhu Xi is undoubtedly the so-called “new”In the middle of Confucianism, based on the integration of Confucianism and other traditional Chinese thinking, Zhu Xi’s Confucianism system was confirmed as the official stylistic thinking of the Song Dynasty in 1241, and was always highly valued in the Yuan, Ming and Qing dynasties. In addition, in the Ming and Qing dynasties, Zhu Xi’s philosophy had a wide influence in Korea, Japan (Japan) and Vietnam, at most before modern times, In the spread of East Asia, Zhu Xi’s concepts and value view have reached a certain level of popularization. In today’s era of globalization, most National People’s Congresses are more interested in these value view and texts that have been fully transmitted, and thus gain a more broad vision of “global value” – a concept that is widely applicable to the people of the world -. We will review how the connotation of global value is gradually improved. Become the goal of the Zhu Family Union. At the same time, as a sidekick, we will also discuss this organization as a case of Confucian rejuvenation.

Our middle text is the “Zhu Zi Family Training” promoted by the World Zhu Family Union as a family teaching rule (see Appendix 1: “Zhu Zi Family Training” and the English text determined by the Zhu Family Union 1996, before the book “Zhu Xi Collection: Outer Collection” was published, this text with only 317 words was not even included in the widely collected collection of Zhu Zi’s writings [1]. “Zhu Zi Family Training” has always been retained in the Zhu family in Fujian. It was not until the late Ming Dynasty that Zhu Pei collected and published it in “The Collection of Duke Wen’s Selections”. Later, Zhu Yu went from 1724 to 173 In the 0th year, it was reprinted (slightly different) and included in the “Comprehensive Collection of Zhu Zi’s Works” [2]. In the late 17th century and late 18th century, although there were books on these two collections, except for the double version of “Zhu Zi’s Works” published in japan (Japan) in 1692 (this will also be mentioned later), “Zhu Zi’s Works” was not outside the Zhu family. It attracted widespread attention. Both students were descendants of Zhu Xi, so they both came into contact with the Zhu family information. In the year when the “Zhu Xi Collection” was published, the World Zhu Family Union edited the book “Zhu Zi Family Training”. The fourth issue of “Zhu Zi Family Communication” (1996) in addition to publishing “Zhu Zi Family Training”, there is also a column, and all five of these articles emphasize the “Zhu Zi Family Training” Principle and its contemporary value. For example, Zhu Binggan, a middle school teacher in Fengyang County, believes that Zhu Xi’s opinions are more suitable for modern society’s request for fathers, are more sympathetic, and pay more attention to harmony in family affairs, so they are more equal than the “feudal” society in China [3]. As family communication, these 5 The article combines personal understanding and briefly describes the landscape and important views of “Family Training”, but does not further explore the problems related to academic, philosophy and politics.

Before the vigorous promotion of “Zhu Zi Family Training” in the mid-1990s, the public and even members of the Zhu family paid more attention to “Zhu Bo Ge’s Maxim”. 〈Zhu Bo Ge’s MaximThe motto of family management《Sometimes also called “The motto of Zhu Xi’s family management《or ” or “The Training of Zhu Xi’s Family”. Therefore, people often mistakenly think that the family training of this Zhu Bojun (Zhu Yongzhu, 1617-1688) is Zhu Xi’s [4]. (Zhu Yongzhi, this Jiangsu scholar has important notes on “Yi Ji” and “Four Books”, and has selected a collection to spread the world [5].) It is worth noting that this “Maxim of Family Management” was written by young people of the same era as Zhu Pei. Zhu Pei was the first person to publish the book “Zhu Zi’s Family Training”. As we all know, due to the decline of politics and economy, the internal chaos, and the subsequent invasion of the whole tribe, the Ming Dynasty became weaker and weaker. Chinese families in the Ming Dynasty were also in crisis. Zhu Xi’s “Zhu Zi’s Family Training” focused on family ethics. Two descendants of Zhu’s family thought of recruiting Zhu Zi at the end of the Ming Dynasty, and this confessed that they were determined to revive their hearts and minds. Compared with Zhu Xi’s “Family Training”, Zhu Bojun’s motto of managing a family is more practical. It pays less attention to moral self-cultivation (of course this has been fully demonstrated in the “Zhu Zi Family Training” and is difficult to exceed), while it pays more attention to economic problems. For example, the “Chinese class is finished early, and you will have nothing to do, and you will be happy” and “Don’t be generous when you marry a wife and seek a lady” mentioned in “Appendix 2: “Zhu Bai Ge’s Motto for Family Management” and its English version). Despite this, the Chinese and Malay version of the Chinese and Malay chants published in Singapore in 1896 was doubled [6]. Otherwise, in July 2013, I searched the “Zhu Zi Family Training” through the Internet and found that it was more of Zhu Bo’s than Zhu Xi’s.

2

In 2002, a different set of commentaries on “Zhu Zi’s Family Training” was published in the academic journal “Zhu Zi Forum”. The title of this magazine was written by the title of teacher Zhang Dainian (1909-2004), a famous philosopher in Beijing. This set of articles comes from the 2002 academic conference on “Zhu Xi’s Thoughts and Governing the Country with Virtue”. These five articles specifically explore the “Zhu Zi Family Training”, all of which discussed the Zhu Xi’s ideological system in the “feudal” society in China, and regardless of the usage of the word “feudalism” in the Chinese Empire era was different from the word “feudalism” (feudalism) in European history. The Carl Marxist history stage plot is based on the European history plot, but the Chinese Marxist ideologue has combined these two meanings and adapted them to China’s needs, forming a discussion on the “feudal” nature and characteristics of China’s traditional society. Although the authors who submitted the paper at the 2002 academic conference faced the pressure of this cooperation with the discussion, they still had a clear understanding of “Zhu Zi’s Family Training”. In addition, the politically sensitive issues touched in these articles reflect the tight thoughts of some officials at that time. For example, due to the suspicion of the World Zhu Family Association and its activities, the current World