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[Xu Xingwu] https://www.rujiazg.com/article/The structure of Tongyi – the verbal mechanism of “White Tiger Tongyi”
Author: Xu Xingwu
Source: “Chinese Literature and History Forum” 2019 Issue 3
1. Problems in the discussion of “White Tiger Tongyi”
https://www.rujiazg.com/article/The “White Tiger Tongyi” (hereinafter referred to as “White Tiger Tongyi”) written by Ban Gu of Donghan is the earliest existing academic generalist literature and a comprehensive expression of Han Dynasty academic studies, but its research has never been profound. Some of the comprehensive articles on the study of “Baihutong” have such judgments. [1] https://www.rujiazg.com/article/The key is that the subjectivity of traditional learning has perished in modern academic systems. https://www.rujiazg.com/article/Therefore, the traditional learning method and academic structure of “Baihutong”, especially the Qing Dynasty study of the academic method, https://www.rujiazg.com/article/There has been no continuous development in modern academic research, so the research on “Baihutong” is based on the fields of thought history, philosophical history and academic history. https://www.rujiazg.com/article/The historical research in this article also pays little attention to “Baihutong”. [2] https://www.rujiazg.com/article/The study of thought history and philosophical history often no longer focuses on the specific and special thought emotions of “White Tiger Tong”, but focuses on describing the content and conceptual models of thought in it, and judges its historical value or school of thought. https://www.rujiazg.com/article/These statements are often influenced by the contemporary political and civilized ideology of China, and some of these psychic thoughts are criticized as feudal or theological thoughts, so they have definitions such as “theological code”, “national mortality”, [3] “State management theory that combines common vernacular studies and religious theology”. [4] Since the 1980s, the study of thinking history and philosophy history has been popularized. https://www.rujiazg.com/article/The characteristics and expression methods of “Baihutong” have also been valued, with some of the “comprehensive thinking” and “the current literary learning Baocai.orgDict or encyclopedia, “[6]”Lie and the editor of academic nouns that combine various views”, “theological, academic thinking methods”[7], “Christmas”, [8] “Political and academic results of the combination of Confucian classics and imperial political codes”, and “9] “Coarse and scale organizational method”. [10] In recent years, some special works discussed in “Baihutong” have begun to focus on the academic thinking, political thinking, and social thinking [11], expanding the research on the thinking types of “Baihutong”. However, there is no big change in the method, because after “White Tiger Tong” was introduced into the academic model and verbal framework of thought history and philosophical history, it analyzes ordinary thinking types such as cosmic view, historical view, political thinking, ethical thinking, social thinking, civilized thinking or thinking methods. We are not trying to deny the value of this type of discussion. In fact, the discussion of “White Tiger Tong” still needs to be carried out in the field of thinking history. But we need to think that the way and perspective of thinking history are also multifaceted. https://www.rujiazg.com/article/The key is whether we can remind the unique connotation and expression of “White Tiger Tong”. Or maybe we can ask: Why is this code compiled by Donghan people?What is the name used in the application of rituals, dictionaries, dictionaries, and nouns is called “General meaning”? What mechanism is the “Tongyi” constituting? It is worth noting that innovation in the study of thinking history has affected the study of thinking in Han Dynasty, such as Ge Zhaoguang’s “History of Chinese Thoughts” looks at history from the perspective of intellectual history, analyzes the cosmic laws and the intellectual landscape of mathematics that are intertwined in “White Tiger Tong”, and reminds this unique thinking sentiment to establish the state’s consciousness form [12]. However, this method and vision were just developed in Ge’s works and has not yet been deeply developed.
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Another area of study on “Baihutong” is literature. In recent years, there have been researching the citations or citations in this article [13], and they use the method of studying the statistic to seek the source and characteristics of the text compiled by “Baihutong”. This is a task developed based on the “Baihutong Certificate” by Chen Li, a Qing Dynasty man, and provides assistance in analyzing his academic thoughts. https://www.rujiazg.com/article/The real test of the current version of “Baihutong” originates from the doubts of the Song people and the doubts of modern academics. https://www.rujiazg.com/article/The people of the Song Dynasty were suspicious, and the second volume of Zhu Yi’s “Yi Violiao Lun” was quoted in “Xunzi’s Notes” and “https://www.rujiazg.com/article/The Emperor’s Ma Liu” was not seen in the current version, but it was a commendation. [14] Modern scholars suspect that they are disgusted by Hong Shi’s “Preface to the White Tiger Tong”, which compares the words of the music of the three dynasties of Shun in “Lexi·Lexi”, “Han Shu·Lexi”, “Lexi Yaojia”, “Feng Futong” and “Baihu Tong·Lexi”, “Baihu Tong”, “Baihu Tong” and “Baihu Tong”, “Baihu Tong” as the most thoughtful words, and after “Baihu Tong” of “Feng Futong” of the late Han Dynasty; they also use “Baihu Tong·Kao Shu” to discuss Jiuxi, citing “Lexi Han Wenjia” and Song Zhong’s notes and Han Emperor Ce Ce to confer Cao Cao plus Jiuxi, and believe that “Baihu Tong” represents the international part of the Han Wei Dynasty [15]. https://www.rujiazg.com/article/The contemporary academic community was distinguished by Rego, which summarized Hong’s theory [16], and led to the opening of two White Tiger Viewing Seminars in the first year of Yongyuan and the fourth year of Jianchu of Emperor Zhang Ming, which was compiled into “White Tiger Tongyi” and “White Tiger Tongde Memorial”. https://www.rujiazg.com/article/The “White Tiger Tongde Review” was the “Study Code” written by Ban Gu, an ancient literary scholar who was not as good as modern literary scholars [17]. https://www.rujiazg.com/article/The research and discussion of literature is to wait in a way that seeks evidence and scientifically. It is believed that only by exams can one explain the truth and discover the true nature. However, the task of literature must reflect on the nature of the literature itself and the purpose of discernment. Not to mention that the above-mentioned skeptical evidences used in ancient archaeology are mostly external evidence-the texts in the current version of “Baihutong” are not as suitable as other literatures or historical records. As far as the form of “ancient books” is concerned [18], what we see is the text compiled and published in the publication era, which is a fixed text. But in history, the textual structure of these texts has been mostly dynamic and open. Chapter of the School”https://www.rujiazg.com/article/The books written by predecessors have those who have learned to write and use stories. https://www.rujiazg.com/article/The books they pick are not based on their original intentions, or have been around for a long time and do not know what they have come from.” [19] Yu Jiaxi’s “Ancient Book Conventions” and “Catalogues” have rich knowledge of the problems of the structure, support, and transmissibility of ancient books that cannot be achieved by one person at a time. If we borrow Eastern text theory to make a metaphor, ancient books are often “writeable text” (scriptible, that is, text that readers can access), rather than “readable text” (lisible, for understanding the framework and severing the qualifications of speech) [20]. As for the real distinction between “White Tiger Tong”, it is not necessary to say that Ban Gu is not a character in ancient Chinese literature [21], let alone Han protagonist: Song Wei, Chen Jubai┃Supporting role: Xue Hua┃Others: https://www.rujiazg.com/article/The basis for Emperor Ming to summon the White Tiger View Conference was actually a mixed-in-one line of unknown origins and copying the text of Zhang Emperor’s fourth year of Jianchu editing [22]. For ancient books like “White Tiger Tong”, the relationship between the author, writing and landscape and text cannot be fully dependent on the practical considerations. Yu Jiaxi’s “Ancient Books” pointed out that ancient books identify the “four mistakes”, which include “not observing the simple and simple writing and suspected of being a copy”, “not understanding the rules of ancient books and regulating the
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