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The source of witch sacrifices and the root of emotions and customs
——A comprehensive study on the historical origins of the tribute
Author: Liu Qingdi
Source: Author Authorized by Confucian Network Published
href=”https://sites.google.com/view/sugargirl-story-share”>Spring of 19
Time: Confucius was in the 2570s and June 14th of Jihai
� The special discussion text of Liu Xun Di, published in this issue of “Chinese Civilization”, made a profound and detailed discussion on this, and believed that the historical origins of the ceremony include “the source of witch sacrifice” and “the root of love and custom”. The reason why the Chinese gift civilization has the great wisdom of “unity of reason” is precisely due to this historical feeling: the gift comes from the sensibility of witchcraft and is mediated by the memorial service, but there is also mercy; the gift comes from the stylization of customs, through the festival of joy, but there is also mercy in it, which shapes the “reason structure” that the Chinese have so far.
The origin of the gift has been said in various ways in the past. Gifts come from the heavens, and “the gifts of heaven are born” were once the mainstream concept, which is said to be “a gift that is to smooth the sky, which is the way of heaven” (“Zuo Ji” 15th year of Wen Gong’s fifteenth year); Gifts come from “made by saints” and were also widely accepted, “Therefore, the saints write to teach people for gifts, so that people know that they will be distinguished from birds and animals” (“Zuo Ji·Quo Ji”); Gifts are the unity of heaven, earth and man, and are also the mainstream type. Zi Cai said: “Treats are the passages of heaven, the meaning of earth, and the movements of the common and easy to approach. The passages of the six communes are practical and practical” (“Zuo Ji·Quo Ji”) are like this.
Now, these concepts are not accepted now, but are more realistic views. In modern times, gifts originated from memorial service (such as Guo Moruo believed that “the great gifts arise from worshiping gods”) [1], gifts originated from customs (For example, Liu believes that “the gifts originated from the customs in ancient times”) [2] and gifts originated from the feelings (for example, Li Anzhai believes that “the gifts originated from the feelings”) [3] have gradually become mainstream. Based on this article, we will try to conduct a comprehensive examination of the historical sources of gifts. Female College Students’ Care ClubNow, the multi-theory concept of the origin of the gift seems to be more fashionable, opposing the traditional unified essentialist idea. However, the writer does not hold an infinite diversity of argument, and the source of the gift must be limited. This article believes that the important source of gifts, one is witch and sacrifice, and the other is vulgarity and emotion, so I call it the “source of witch sacrifice” and “root of affection and custom” of the gift.
“Transforming witches into gifts”: From witches to memorials
The origin of gifts is the most representative statement in modern times after the academic era, from the article “The Gift” by Wang Guowei in 1918. Wang Guowei, the master of the Chinese sect, came up with the explanation of “Traditional Literature” such as “Gift is a foot, so that ghosts and gods can bring blessings” and concluded that “the words and digits are all like the shape of two jades in the utensils. In ancient times, he performed gifts with jade”, Baobao.com “It is recommended to worship the wine and wine of the gods and men, and it is recommended to worship the gifts of the gods and men.”[4] Another major national scholar, Liu Teacher Pei, further determined that the gifts originated from sacrifices, and his writing practices were the same as those of the kingdom. “It is viewed from the words, from the brink, and from the brink, which proves that there are only sacrifices in the five ancient gifts. If the gifts are crowned, humble, and single gifts are all for sacrifices.”[5] Therefore, all ancient gifts come from sacrifices. In the end, as long as the sacrifices are sacrifices, the subsequent gifts are derived.
With the Wang Guowei only examining the differences in the zigzag origin of “Qu”, Liu Pei also examined the two words “Shi” and “Qu”, and thus proved that: “The word “Qu” is sufficient to prove that the modern gift system should be in the sacrifice, and the sacrifice is given. href=”https://twlovedating520.com/”>In addition to the gift, there is no such thing as gift. If the word “英英” also contains the meaning of sacrifice. The word “英英” is a tool for carrying gifts. In modern times, it is a sacrifice to the sky, sun, moon and stars. If the gift is not made, it is only The word “六” is “六” and “六” means holding meat to worship the sky, sun, moon and stars. As we know that the tents are made, the tents are increasing day by day. The qu characters of “六生” are like the shape of the tents. “[7] From this we can see that tribute is just worshipped with bare hands, and tribute is worshipped with ceremonies, and ceremonies are worshipped with ceremonies, and ceremonies are worshipped with ceremonies.
After that, the saying “gift originates from sacrifice” was once widely accepted, and everyone from Guo Moruo to He Bingdi agreed. Historian He Bingdi believed that this type of “the word source of gifts is undoubtedly very accurate”, [8] and introduced it into a global perspective. “It can be seen that the origin of ancient Chinese gifts – ‘Return to the original and study the ancients’ – is complete and appropriate to the generalized origin of memorial and characteristics of the 20th century Oriental human scholars.” [9]
However, the writers prefer the same other way, because the deeper and farther source of gifts is the witch, and the sacrifice is only the closer origin of gifts. Therefore, the gift comes from the witch and the gift comes from the sacrifice. These two statements can actually be combined into one: the “source of the witch sacrifice” of the gift.
In the article “From Witch to Gift” written by philosopher Li Zehouchu in 2001, he finally emphasized that “Witch” is all the way from “Gift”, and the nature exists and the body is hidden[10] – the nature of the witch is still there, so its body is gone long ago. Li ZehouDividing the witch’s sensoryness into two layers: external and internal is a concurrent analysis; at the same time, the development of Chinese tradition is divided into two steps, which is a timely depth. This analysis and detailed description are actually one and two, two and one.
The inner sensibility of the witch is externalized as “grace”; the inner sensibility of the witch is considered to be “benevolence”. The one who transformed the witch into a gift was Zhou Gong, and the joy of the gift was a “sensible system”; [11] The one who relied on benevolence was Confucius, and the principle of ceremonialism was the basis of the principles and principles of the mind. Li Zehou said, “In short, Zhou Gong’s “making gifts” was an internal sensory of the original witchcraft, and Confucius’ href=”https://twilovedating999.com/”>BaoqingGift Yu Ren’ is to inherit the ‘respect’ and ‘virtue’ of the beginning of the Zhou Dynasty and to make the inner sensible. This is the ‘from witch to gift’ and ‘gives from gift’, that is, the Chinese tradition of witches’ internal and external sensory internal and external sensory.”[12] Moreover, from the perspective of historical development, “Wu went to gifts and later gave gifts to people, and his basic temperament (emotionality, activity and human initiative) still exists. That is, the so-called ‘nature exists and the body is hidden’. “[13] Li Zehou doubled his attention to the differences between China and the West, but opposed the mainstream view of the East, that is, he believed that modern witches have been transformed into religious bodies, and thus witches have disappeared from history. However, the witches in the Middle Earth have been transformed into “nature”, or perhaps, the original “nature” of witches can be retained and left behind, especially the “unity of man and nature” and “unity of politics and religion”. Therefore, Li Zehou also opposed the traditional concept that China has long been able to separate state and religion.
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