‘修辭立其誠’在儒家文學傳統中的意義

Abstract

As a result of examining the situation understood and interpreted by ‘Xiu Ci Li Qi Cheng(修辭立其誠)’ in terms of “Confucian literature Tradition,” it can be seen that over the long 1,500 years since ZhouYi(周易)⋅WenYanZhuan(文言傳) related interpretations have also developed into two parts: the meaning of nuclear power plants and the meaning of late evolution. Both the former and the latter interpretations have differed in the understanding of the commentators, and it is still difficult to draw clear conclusions from some perspectives. As a result of considering the latter (evolving meaning), the following results were obtained. This ‘Xiu Ci Li Qi Cheng’ has long attracted the attention of traditional Confucian scholars and has ‘embedded’ the problem of literary attributes, but has not properly developed into a problem of clear literary domain. The reason seems to be that it was difficult to treat it as a literary realm because the original Confucian scriptures were so strong. This is the same as the relatively new interpretation was possible only when Song dynasty Zhu Xi(朱熹) and others reached the Song dynasty Zhu Xi, etc., as the understanding of “Shisanbai(詩三百)” after the Han Dynasty was tied to the character of “Jing(經)”. Then, how could ‘Xiu Ci Li Qi Cheng’ later be associated with literature? I think this is due to the characteristics of Chinese characters themselves with scalability and ambiguity. In this regard, we can disprove that many terms and concepts in Chinese differ greatly from their original meaning and later evolution and development. The following results were obtained through the discussion in the text. Throughout each generation in Chinese academic history, ‘Xiu Ci Li Qi Cheng’ has attracted the attention of scholars and scholars. From a literary point of view, Liu Xie(劉勰) laid the foundation for early progress into the literary realm, but it did not enter the clear literary realm for a long time after that. Therefore, it can be said that the path to development from a pedantic problem to a proposition with literary meaning was not smooth. It can be said that each Liu Xie⋅ErCheng(二程)⋅Zhu Xi⋅Wang Yangming(王陽明) played the most important role in this process. In addition, there are clear traces of Chosun(朝鮮) scholars being influenced by the same trajectory as Confucianism of the Song Dynasty and Chinese scholars who lived with them. This reference to ‘Xiu Ci Li Qi Cheng’ gradually tended to see “Writing(辭)” as a sentence throughout the Song Dynasty, but it still referred to writings including literature and non-literature, not writings in the literary realm. However, the “Writing(辭)” of this ‘Xiu Ci Li Qi Cheng’ did not directly point to “poetry” until Wang Yangming. In addition, when SongMing scholars, including Chosun scholars, discuss the problem of ‘Xiu Ci Li Qi Cheng’ it is also a characteristic that relates and interprets the ‘Cheng(誠)’ and ‘Li Qi Cheng(立其誠) of LunYu(論語)、ZhongYong(中庸), which is more prominent among Chosun scholars. In addition, when I mentioned the entire phrase “the ZhouYi⋅WenYanZhuan of Xiu Ci Li Qi Cheng(修辭立其誠), Suo Yi Ju Ye Ye(所以居業也).” in previous essays, the interpretation often remained in the original meaning of the scriptures, but most of the cases where scholars and Chosun scholars, including Zhu Xi of the Song Dynasty, mentioned ‘Xiu Ci Li Qi Cheng’. However, when only ‘Suo Yi Ju Ye Ye(所以居業也)’ was mentioned and ‘Xiu Ci Li Qi Cheng’ was not mentioned together, the relationship between the content discussed and literature was relatively large. And when it was changed to the four letters of ‘Xiu Ci Li Cheng(修辭立誠)’ without ‘Qi(其)’, the relationship with literature grew even more. This is the case for both Liu Xie⋅Zhu Xi⋅Wang Yangming and Chosun scholars. This is probably because the closer to the original text of the ZhouYi⋅WenYanZhuan, the more likely it is to be influenced by the properties of the original text, and vice versa. Finally, the purpose of this paper is not to interpret the meaning of ‘Xiu Ci Li Qi Cheng(修辭立其誠)’ but the discussion of this paper cannot completely avoid the problem of this interpretation. This ‘Xiu Ci Li Qi Cheng(修辭立其誠)’ became relatively positive in the tradition of Confucian literature as it was relatively clearly connected to writing after Confucianism of the Song Dynasty, largely thanks to the relationship between ‘Xiu Ci(修辭)’ and ‘Li Qi Cheng(立其誠)’ This is one of the main reasons why ‘rhetoric’ and ‘Xiu Ci(修辭)’ in ‘Xiu Ci Li Qi Cheng’. in ‘Xiu Ci 修辭’ in ‘rhetoric’ do not need to be directly related to the problem of ‘Cheng(誠)’, but the so-called ‘Xiu Ci(修辭)’ in ‘Xiu Ci Li Qi Cheng(修辭立其誠)’ in traditional Confucianism must be “unless.”