Dong Zhongshu, a "Confucian" Heritage and the Chunqiu Fanlu
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| Appendix: Evaluations of Dong Zhongshu in Western writings
It was probably Otto Franke (writing in 1917) who first drew the atten- tion of readers of the Western world to the person of Dong Zhong- shu. His work, which may be described as a pioneering study, calls for the greatest admiration, attending as it does to nearly all the major questions raised when examining Dong Zhongshu and the Chunqiu fanlu. 7 He sees Dong Zhongshu as being dedicated to the learning of Confucius (‘Die Lehre des Konfuzius’) (p. 99) and carefully notes his dependence on the Chunqiu 春秋 and Gongyang zhuan 公羊傳 rather than the Lunyu (p. 115). Franke discusses the likely loss of Dong’s writings during the turbulent fates that Chang’an and Luoyang suf- fered, and the possibility that a copy of the Chunqiu fanlu was avail- able in Sui times thanks to the search for literature that Niu Hong 牛弘 instituted in 583 (pp. 143–4); 8 and he regards the possibility that some text was inserted at times later than Dong as being of little sig- nificance (p. 146). A second early reference to Dong Zhongshu’s teachings to be pre- sented to the Western reader is seen in an essay of Hu Shih 胡適 (1929) in which he wrote of the establishment of Confucianism as a state religion. 9 In doing so he took for granted the existence of ‘Con- fucian scholars’ known in the early days of the empire and indeed 7 The first part of his work was published in 1917, and re-published with the second part in 1920, these being times when aids to help westerners in sinological studies were extremely rare. See Mitteilungen des Seminars für Orientalistische Sprachen XXI (1917); and Otto Franke, Studien zur Geschichte des Konfuzianischen Dogmas und der chinesischen Staatsreligion: das Problem des Tsch’un-ts’iu und Tung Tschung-schu’s Tsch’un-ts’iu fan lu (1920). 8 Sui shu 32, p. 908. Whether or not such a copy, as listed in Sui shu 32, p. 930, survived the loss of the imperial library when shipped by water in 622 cannot be known. 9 Hu Shih, ‘The establishment of Confucianism as a state religion during the Han dynasty’ (1929). introduction 7 previously and of Daoism as the dominating school of thought. He described the religious cults and practices that were prevalent in Qin and early Han and saw Confucianism emerging as an ‘orthodox’ sys- tem of teaching’ (p. 34) into which elements of popular superstition were fused together with the approved cults of state worship. This was a religion which included six elements; and it depended on a trust in heaven which was the ultimate arbiter of human destinies and whose intentions could be fathomed and understood. Dong Zhongshu, the ‘greatest representative of Confucian thought of the dynasty’ (p. 34) contributed by providing philosophical elements to support this new mode of belief. Hu Shih’s article raises problems and calls for comment. He saw Han Confucianism as owing its motivation to a desire to check an absolute rule by the monarch (p. 40), yet such a view requires consid- erable support, and it would be difficult to find traces of it in Dong’s authentic writings. In addition, it was still too early, in Dong Zhong- shu’s time, to think of imperial cults that were devoted to the wor- ship of heaven. The process of introducing these started only from 31 BCE, and involved considerable hesitation, opposition and delay. 10 Also, of the six elements that Hu Shih identifies as parts of the new religion, three can hardly be found in Dong’s authentic writings, i.e., a belief in a personal God or Heaven, a belief in the gods and spirits of the dead, and a belief in the idea of retribution of good and evil. We read (pp. 36–7) that ‘The Chun Chiu [sic] teaches the subjection of the people to the ruler and the subjection of the ruler to God’, with the explanation that this is Han Confucianism put in a nutshell. This statement is based on a short passage in the Chunqiu fanlu. 11 Kang Woo (1932) writes of the veneration that Kang Youwei 康有為 (1858–1927) felt for Dong Zhongshu as ‘le plus grand savant de l’école 10 See Loewe, in Crisis and Conflict in Han China 104 BC to AD 9 (1974), Chapter 5, and Chapter Seven below pp. 267–75. 11 tải về 2.61 Mb. Chia sẻ với bạn bè của bạn:
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