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Study on the Confucianism and Construction of the Education: Zhang Wanlin’s “A Study on the Progress of the Confucianism of the Pre-Qin Confucianism” Review
Author: Lei Dingjing
Source: Author’s Commentary
Original “Civilized China” 2024 Issue 4 (General Issue 121)
Abstract: Zhang Wanlin’s new book “Research on the Pro-Qin Confucianism’s Religious Connotation Evolution” has studied the three forms and six major links of the pre-Qin Confucianism, as “people who practiced the way”, “teacher who spreads the teachings” and “rectifiers” from multiple angles and levels. These forms and ties generally show the following characteristics: 1. By constructing moral metaphysics with philosophical sensibility, the author describes the speculative characteristics of Confucianism as moral philosophy; 2. By discussing religious dynamics with religious energy, the author constructs a completely systematic Confucian teaching system. The book combines the structure of the moral metaphysical system with the high intensity of religious dynamics, making the pre-Qin Confucianism convex, showing the slim landscape of the development of Confucianism. Keywords: Pre-Qin Confucianism; academic theory; general education construction; religious power learning
Author introduction: Lei Dingjing (1997-)Baoqing male, from Chenzhou, Hunan, is a doctoral student in the philosophy major in Xiangtan Department of Philosophy. He is important to participate in the Chinese philosophy research.
A brief introduction: A sweet and warm and cool article 
Book title: “Abides, Promoters and Remediation-Research on the Religious Confucianism of Pre-Qin Confucianism”
Author: Zhang Wanlin
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B This book has a clear system and rich content, from multiple angles and layersThis time, the philosophical thinking of pre-Qin Confucianism, as “creator”, “practitioner”, “promoter” and “regulator”, was studied, and depicted a vivid and abstract metaphysical picture of Chinese morality. As far as the system of Chinese philosophy is concerned, only Confucianism can be called the true meaning of Chinese moral metaphysical learning. Because Confucianism is never a meticulous “ethical mood” or a pure “moral principle”.
As Confucianism as a metaphysical study of morality, it must be the unity of philosophy and religion, and behind it must also be the ultimate sacred existence to lay its foundation. On this basis, the author of this book adheres to the firm worship of “Confucianism is a religion”, and in the book, he uses the concept of “religious power learning” to express the essence of Confucianism. This book does not simply remind why Confucianism can become a religion, but further discusses the pre-Qin Confucianism system that uses religious power to study moral metaphysical learning.
1. Developing Tao, spreading teachings, and rectifying: The structure and development of pre-Qin Confucianism
Zhang Wanlin taught a great scholar to highly value the Confucianism of “learning the nature of nature”. Therefore, this article is willing to use the word “developing Tao” to encourage the precise evaluation of Confucius’ “creator of Tao” and Confucius’ later learning “doctor of Tao” in this book, and thus reflect the worldly style of the pre-Qin Confucianism as “promoting teachings” and “remedializers”, which should not have lost the author’s original intention. The most respect for this book is the author’s comprehensive and detailed review of the “Six Learnings” of the pre-Qin Confucianism. The author’s “six majors” are divided into: Confucius’ learning, Confucius and door students’ learning, Seventy-seventy-school learning, Zisi learning, Mencius learning, and Xunzi learning. [1]57
The author also made a sympathetic understanding of Xunzi’s philosophy in his book, and did not denounce Xunzi as “difference”; and sorted out the concept of “Taoism” in the traditional Confucianism of “six major forces” rather than Confucianism, which obviously adopted a more open and inclusive academic attitude to correct the roots of Confucianism in pre-Qin. The above six major learning methods have been constructed in conjunction with the construction of the rich moral metaphysical system of Confucianism in the pre-Qin period, which further highlights the rich religious dynamics. This 大全网 book on the precise combination of the “Six Learning Practice” of the pre-Qin Confucianism, and details the academic changes from Confucius to Xunzi, highlighting the respective academic thinking characteristics of the six major groups.
First, Confucius is the unity of “the one who practices the way”, “the one who promotes the teachings and collects the message board” and “the one who relies on the correction”. In this book, the author believes that “the practitioners”, “the propagandists” and “the rectifiers” are the three religious forms of pre-Qin Confucianism, and the “Six-Big Learning” is here.It evolves under three forms. [1]57 Confucius was not only the true founder of the metaphysical system of Confucianism in the pre-Qin period, but also the “Tao Creator” who created the foundation of Confucian civilization. The author pointed out that the “Tao” created by Confucius is not only the “Tao” in the pure metaphysical way of learning the meaning, but the “Tao” in the religious meaning of heaven and man. Confucius really can bring the “Tao” of Haotian and God to the saints among men. We cannot help but think that Confucius used “benevolence” to communicate with heaven and man, eliminated the primitive religious worship of Huaxia from Xia and Shang Dynasty, and created the true foundation of Confucian civilization. From this we can see that as the author said, Confucius, as the “Tao Creator”, did not take a different approach to create the Confucian “Tao”, but reshape and recreate the “Tao”. [1]87
How did Confucius lay the foundation for the Confucian “Tao” with “benevolence” and while formulating ethical norms, he further determined the sacred worship of our Confucianism? The answer is: Transform it with gifts. “Gift system” is never a stereotyped teaching that restricts individuals from being restricted, but rather a main way to sing a sense of morality and sacredness in their minds. The author believes that the gift system can not only set an example for the moral integrity of individuals, shock those extraordinary behaviors that attempt to transcend ethics, and also enable individuals to awaken the inner sacred feelings in the sacred ritual, and further increase this feeling into a high sacred value and internalize it into an invincible sacred worship. [1]162 I believe that Confucius was not just a Confucian “creator of Taoism”, but was also a diligent “actioner of Taoism”, and a “remedializer” who was “teacher of teaching” and “ruling the world with pride”. Confucius collected the above three religious forms into one, and he was worthy of the most saint of Confucianism.
Secondly, although the Kongmen’s life is differentiated, it still does not become a great scholar. “Korean Feizi·Study Chapter” says that after Confucius passed down, Confucianism was divided into eight. Therefore, it is difficult to distinguish the differences between Confucius’s later studies and thinking. The author analyzes the articles in the book and accurately combines Confucius and the door-to-door student narration into “studyers”. What does this “walking man” mean? Walking through the “Tao” created by Confucius. The author combines Confucius and his and his door-to-door life into “the one who practices the way”, so why use “the one who practices” to divide Confucius and his and his door-to-door life into “the one who practices”? It is said that Confucius’ “doing the way” is to act as the “creator of the way”, which can be called “creating and d TC:
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