requestId:684c3e368536d7.16184720.
From the “Discribing the Yi and Xia” to “Huayi”: The historical assessment of the thinking of the Chinese people in combination with the consciousness of their bodies
Author: Duan Chao Gao YuanBao WomanWu
Source: “ZhongnanpingTaiwan Baocai NetworkEnterprise Major Research (Humanities and Social Sciences Edition)” 2020 Issue 5
Abstract:The structure of Chinese people in combination with physical consciousness is inseparable from the evolution of traditional “Yi Xia” view. Through the historical stage of differences, the concept of “Yi Xia” evolved from “Discribing the Yi Xia” to “Huayi”. The important aspects of the “Yi Xia” performance include: the influence of “big sect” thinking, the promotion of the construction of the “big sect” dynasty across the world, and the increasingly strong influence of the transportation between borders and mainland China. The evolution of traditional “Yi Xia” has had a profound impact on the monolithic structure and development of our country’s national unity and the Chinese people’s cooperative consciousness, and has major implications for the Chinese people’s cooperative consciousness tomorrow.
Keywords:The Chinese people’s cooperation with the meaning of the Chinese people; the distinction between the Chinese people and the Chinese people; the Chinese people’s views; the author’s introduction:Duan Chao, male (Tujia), a professor and doctoral supervisor of the Chinese people’s ethnic group in the south, and is an important research on the history and civilization of the southern ethnic group. Gao Yuanwu, male, doctoral student of Central and Southern Chinese, lecturer at Li Hydraulic Academy, important research on ethnic relations and social development history of ethnic minorities.
Fund:The National Social Science Fund’s critical project “Learn the Basics of the Thought of the Chinese People’s Cooperation and Universal Cooperation and Universal Cooperation and Universal Cooperation and Universal Cooperation and Universal Cooperation” (20ZDA028);
The Chinese People’s Cooperation is a foundation of 56 “ethnic units”. After the deep integration of history, it has formed a national team that combines history, region, politics, economy and civilization. During the process of cooperating with the structure, the thinking and thinking of each ethnic group has a major effect. The concept of “Yi Xia” has evolved from “the distinction between Yi Xia”, “Bian Xia and Xia”, “Bian Xia and Xia are both regular”, “Hua Yi” to “Hua Yi”. The evolution of the concept of “Yi and Xia” from the perspective of thinking history, the understanding of the historical process of deepening the development of the Chinese ethnic group’s coordination structure, summarize the experience and teaching of the development of the Chinese ethnic group, and the strengthening of the Chinese ethnic group’s cooperation consciousness, and the realization of the Chinese ethnic group’s major rejuvenation all have the main meaning.
1. “Yixia“““>The evolution of the concept
(I) The concept of “Discribing the Barbarians and Xia” in the pre-Qin period
The concept of “barbarians and Xia” sprouted in the Xia, Shang and Zhou dynasties, and was recorded in the late literature. “Shangshu·Shun Dian” read Yu Shun to Gao Yao: “There are many clever Xia, and the enemy is traitor and traitor, and you are a scholar.” I hope Gao Yao can use his virtue and power to conquer the surrounding tribes. During the Xia and Shang dynasties, people called it “Yi” for the common people living in the surrounding and civilized areas and civilizations, and they called it “Xia” or “Hua”.
The Huaxia people passed the integration of various ethnic groups before the Xia Dynasty and were formed in the Xia Dynasty. During this period, the concept of “Xia Yi” did not have a distinction between civilization and the surrounding ethnic groups. “The distinction between the barbarians and the barbarians” includes two meanings: “The barbarians and the barbarians and the barbarians and the barbarians and the barbarians and the barbarians and the barbarians have been continuously perfected and systematically transformed in later generations.
First of all, “Xia Yi” is different in terms of career habits, traditional customs, etc. In the “Zuozhi·The 14th Year of Xianggong”, Jiang Rong’s chief general, Ji Zhi, said in the comments that Jiang Rong denounced Fan Xuanzi in the country: “I don’t know that the food and clothing of Liu Rong are the same as those of Hua, and I have no money in terms of money and my words are not satisfactory. What kind of evil can I do? I don’t have any consciences.” Jiang Rong lived in the “land of Nanbi” in his early years, but Ji Zhi still had a different diet, words, and meetings with Huaxia, and called the Rong people himself. King Xiong Qu of Chu believed that he was a “noble man” and “I am no longer a bad man, and I am not a slander than China.” In the southeast of Wuguo, “Taibo and Zhongyong rushed to the scattered frog, and their tattoos were cut off, which showed that they were useless.” The mainland treated it as “the scattered frog”.
Secondly, “Xiayi” is different in the distribution of earth and earth space. The “Five-Term Format of Huayi” is the manifestation of “the difference between Xiayi” in the earthly space. In the middle of summer, the barbarians are surrounded by the surrounding areas. “The Book of the Kings” reads: “The Chinese Rongyi, the five directions are all in nature, and they cannot be moved.” “The east is called Yi, and the tattoo is made of tattoos, and there are people who are not smoked; the south is called Fei, and the carvings are called Jiaozhi, and there are people who are not smoked; the east is called Rong, and there are people who are not fed by clothes and skin, and there are people who are not fed by particles; the south is called Di, and there are people who are not fed by clothes and feathers, and there are people who are not fed by particles”, “The five directions are easy to approach, and their words are not fed by particles, and there are people who are not fed by particles” [1]. “Erya” says: “Nine Yi, Eight Di, Seven Rong, and Six Yi, these are the four seas.” In the earthly space of the “Four Seas”, “Xia” lives in the middle, and “Yi Fei and Yi” is surrounded by the surrounding areas, and the “Four Seas” is combined into the “Four Seas”, which is the “whole country”. “Huaxia” and “Yiwuyi” work together to develop this vast six-fold combination, and to live in the “national” earth space, it is also the earth space that the Emperor Huayan hopes to be able to consolidate Huayi into one.
In classics such as “Zuoshi” and “Huainanzi”, there have been records of discriminatory and enemy-related ethnic groups, highlighting the superiority of Huaxia in civilization and ethnic groups, to show that there is a difference between Huayi.
</After the Western Zhou Dynasty, the Chinese and Xia tribute civilization became increasingly complete, and the gap with the surrounding tribes has continued to increase, thus helping the Chinese and Xia civilization to be more superior. During his time in the war of the country, Confucius proposed the concept of "distinguishing the barbarians and Xia", "The descendants do not regard Xia, and the barbarians do not have troubles" ("Left Chinese·BaohaowangTen Years of Dinggong”), and believed that “it is better to believe that the barbarians have a king than to die in Xia” (“Speech·Baoqi”). Fan Wenxuan made clear the differences between the Huayi and the surrounding ethnic groups in civilization: “The area with high civilization is called Xia, the people or ethnic groups with high civilization are called Hua, and the people or ethnic groups with high civilization are called China. For low civilization, people or ethnic groups without following the Zhou Dynasty are called Wu, Yi, Rong, and Di.” [2] There is a comparison of civilization between the mainland and the surrounding areas.
“The change of the barbarians and Xia” is another meaning of “the distinction between barbarians and Xia”, and traditional Confucianism advocated “using Xia to transform the barbarians”. The relationship between the common tribes under the system of “Discribing Yi and Xia” is not solidified or unchanged, but a relationship of “near nature and far away”, and “Yi” can enter Xia. Mencius first proposed that “I used Xia to change the barbarians, but I have never heard of the barbarians” (Mencius, Duke Teng Wen”). On the one hand, it is the changeability of “Yi Xia”. The gap between “Yi Xia” is not static
發佈留言