There are two theories about the Six Arts: (1) Those who have the Six Arts are Li, Yue, Shooting, Yu, Shu and Shu. "Zhou Li Bao's Family": "Raising the son of the country by Tao is to teach six arts: one is five rites, the other is six music, the third is five shots, the fourth is five orders, the fifth is six books, and the sixth is nine numbers." (2) Six arts are the Six Classics, which are called Yi, Shu, Shi, Li, Yue and Chun Qiu.
The ancient six arts "Rite, Music, Shooting, Imperial, Calligraphy and Numbering" mean: "Rite" includes politics, morality and other contents; "Music" includes music, dance and so on. "Shooting" is an archery technique; "Imperial" is driving; "Book" refers to calligraphy; "Number" refers to arithmetic.
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Six arts: ceremony, music, shooting, imperial, writing and counting.
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Six topics on the education of aristocratic children in Zhou Dynasty. "Art" means "artistic ability". That is, ceremony, music, shooting, restraint, writing and counting. Rites include politics, morality, patriotism, behavior habits and so on; Music includes music, dance, poetry, etc. Shooting is the training of archery skills; Royal is to cultivate the technology of driving chariots; Books are literacy education; Figures include the teaching of natural science and technology such as mathematics and religious technology. Its germination began in Xia Dynasty and gradually improved in Shang and Zhou Dynasties. "Six Arts" education is characterized by paying equal attention to both arts and culture, seeking knowledge and ability, and paying attention to age differences and subject levels, so education is different. Among the "six arts", etiquette, music, archery and imperial art are called "great arts", which are necessary knowledge for nobles to enter politics. Books and figures are called "small art", which are daily needs of people's livelihood and compulsory courses in primary schools. At that time, the children of ordinary people were only given the education of "small arts", and only the children of nobles could receive the complete education of "six arts" and complete the systematic process from "small arts" to "big arts". "Six Arts" serves the needs of the class, but it also reflects the universal law of education and has a far-reaching impact on future generations. "Zhou Li. Local officials. Bao Shi: "Bao Dai remonstrates the evil of the king and raises the son of the country with Tao." It is the six arts of teaching: one is five rites, the other is six music, the third is five shots, the fourth is five controls, the fifth is six books, and the sixth is nine numbers. " "The history of the Ming dynasty. "Election Chronology": "Once students specialize in politics, they will be taught in different subjects, such as etiquette, music, shooting, imperial education, calligraphy, mathematics, etc., and they will be practical and talented, and the stubborn will be discouraged." The form of Confucianism founded by Confucius is a problem worthy of attention in the current study of Confucianism. At present, the academic circles generally use "Zi Xue" and "Xue Jing" to divide the stages of Confucianism. It is believed that Confucianism in the pre-Qin period belongs to "Zhuzi Studies" and is one of the "hundred schools of thought", while the "exclusive respect for Confucianism" after the Han Dynasty established the learning mode of Confucianism. This division was adopted in the first and second volumes of China Philosophy published by Mr. Feng Youlan in 1930s. However, this popular view in academic circles also has its limitations, because according to this classification, pre-Qin Confucianism mainly discusses the personal thoughts of thinkers such as Confucius, Mencius and Xun, including the theory of human nature, the view of heaven and man, people-oriented and benevolent politics. Confucian Classics in Han Dynasty discussed poetry, calligraphy, ceremony, music, righteousness, spring and autumn. Even a thinker like Dong Zhongshu should explain that he belongs to the Gongyangxue system of Confucian classics in Han Dynasty. In this way, people can't help asking why the form of Confucianism has changed so much in just a few decades. What is the relationship between Confucianism as a "sub-study" and Confucianism as a "study of Confucian classics"? What is the connection between the two?
It seems necessary to re-examine the form of Confucianism, and archaeological discoveries just provide us with materials in this regard. In the recently published Shanghai Bo Jian, there is an article about Confucius' poems, which reveals an interpretation system of The Book of Songs in Confucius' later research. The statement that Confucius is "old and good at Yi Zhuan" in Mawangdui's silk book shows that Confucius' view of Yi has changed in his later years, which denies the long-standing popular statement that Confucius has nothing to do with Yi. In some chapters of Guodian bamboo slips, the nature and function of six arts, such as poetry, calligraphy, ceremony and music, are discussed. Pretend like sex: "Poetry, books, rituals and music are all born in people." Poetry has something to do with it; Book "has something to say; "Li" and "Le" have their own merits. "Yi Cong" thinks: "Yi", so it will be humane. "Poetry", so it will also be the voice of ancient and modern times. Spring and Autumn Annals, so it will be a thing of ancient and modern times. "Li" also described this exchange trip. "Book", ... so is it. "From these materials, we can see that there is actually a classic interpretation tradition in early Confucianism. The so-called Confucian classics have an earlier origin, but for some reason, this clue was ignored by us before.
As we know, one of the great contributions of Confucius in history is that he complied with the historical trend of "the study of immigrants", founded private schools, advocated "teaching without distinction", broke the old pattern of "official learning" and made ancient academic thoughts enter a new stage of development. Confucius gave lectures on the basis of poetry, calligraphy, ceremony and music. "Confucius teaches with poetry, books, rituals and music. His disciples covered 3,000 yuan and had 70 people in six skills. " Poetry, calligraphy, ceremony and music originally belonged to the study of ancient Wang Guan, and their teaching was limited to the nobility. By the time of Confucius, "the weekly room was small and abandoned, and poetry and books were scarce" (Historical Records of Confucius), so Confucius compiled, sorted out and applied it to teaching, making it become the knowledge accomplishment of the general public from the monopoly of aristocratic knowledge. Confucius became interested in Zhouyi in his later years, and compiled Chunqiu according to Lu Shi. In this way, The Book of Songs, The Book of Rites, Yue, The Book of Changes and The Spring and Autumn Annals have become a new knowledge system after finishing, explaining and understanding by Confucius, and the study of six arts constitutes a basic content of Confucianism. But Confucius founded Confucianism not only because of the work of sorting out and interpreting ancient documents. Confucius was born in the troubled times when "rites and music were conquered by princes" and "accompanying ministers to conduct state affairs", but he yearned for the establishment of an orderly "Youdao" society. He advocated benevolence and attached importance to propriety, and regarded benevolence and propriety as a good way to solve life difficulties and social contradictions, and established an ideological system including life cultivation, ethics and politics. Therefore, starting from Confucius, Confucianism can be divided into two ways: one is the study of six arts, and the other is the study of social life.
The study of six arts is a theory about ancient documents such as poetry, calligraphy, ceremony and music, including the arrangement of words and the interpretation of meanings, which belongs to Confucius' academic thought. Six arts existed before Confucius, and later Confucius did not exclude Confucianism. For example, Mohism often quotes classics, but when Confucius founded Confucianism, he systematically compiled, sorted out and explained the meaning of the six arts and used them to teach his disciples, thus forming a set of knowledge taught by Confucianism. After the Han dynasty, "Confucianism is the only thing that respects Taoism", and this set of knowledge is called "Confucian Classics". Social life science is Confucius' opinion and view on social life, Confucius' proposition and scheme of reforming social politics and religion, and Confucius' ideological creation. Although benevolence appeared in the Six Arts, Confucius endowed it with different meanings, making it the ultimate belief and ideal of life of Confucianism. "Studying Confucius is also studying the art of seeking benevolence." Rite is also a concept that often appears in the six arts, but Confucius re-demonstrated it and put forward a social reform plan with ceremony as the core. As a new philosopher, Confucius put forward his own ideas, so his research on social life is also called "Zi Xue". There are ideological connections between Six Arts and the study of social life, but there are obvious differences in academic forms: the study of Six Arts is the knowledge of understanding and explaining classics, highlighting and emphasizing the ideological value of classics. The study of social life is a discussion of the meaning of life and social ideal, focusing on practice and ideological creation. Within Confucianism, there is a difference between the teaching of six arts and the study of social life. The teaching of Six Arts attaches great importance to teachers, which often forms a Confucian classic teaching system, such as the teaching system of poetry, calligraphy, ceremony and change recorded in Historical Records and Hanshu. On the other hand, the study of social life attaches importance to the inheritance of ideas, such as the criticism in Xunzi Fei Shi Er that "Zi Si sings it, Monk makes it" and "Zhong Ni and Zi You are more important than later generations". Six arts are generally public subjects except Yi, and individuals can teach them according to their preferences and needs. For example, Mencius prefaced poems and books to explain the meaning of Zhong Ni (Biographies of Mencius and Xun Qing), while Xunzi taught most classics of poems, books, rituals and music. Although the theory of social life was put forward by Confucius, due to different times and ideological tendencies, Confucius disciples had different choices and even showed certain opposition. For example, Mencius mainly developed Confucius' benevolence, while Xunzi inherited Confucius' rites and so on.
In this way, Confucianism founded by Confucius is not only a simple ideological and theoretical system, but also contains an academic tradition, forming a two-tier structure of the study of six arts and the study of social life. Just as a thinker in an era of great social change, Confucius' main concern is not classics and knowledge, but ideological belief or "Tao" and how to solve social and life difficulties. Therefore, in early Confucianism, the study of Confucius was a main line, and the study of Confucian classics or six arts was an auxiliary line. However, after the Han Dynasty, Confucian Classics was paid attention to, and Confucius' Six Arts actually developed, while Zi Xue became a subordinate position and was regarded as a vassal or biography of Confucian Classics. Some scholars may think that after the Han Dynasty, the six arts were emphasized, so there was only Confucian classics and no children's studies in this period. In fact, 23 works by Lu Jia, 58 works by Jia Yi, 23 works by Dong Zhongshu, and 0/23 works by Confucianism recorded in Han Yi Wen Zhi Zhu Zilue were all works by Confucius at that time. Confucianism in Han dynasty, like early Confucianism, actually had a dual structure of Confucian classics and sub-studies, but its status changed compared with the past.
When it comes to Confucian classics, people often think of rigid thoughts and empiricism dogma. In fact, this may only apply to the politicized and ideological study of Confucian classics after the Han Dynasty, but it is not the case at all for the early study of Confucian classics. Although the early Confucian classics also regarded the six arts as the basic classics, their interpretation of the classics was free and open. At the same time, due to the existence of the branch system, it can freely create ideas and put forward its own theoretical views on social issues. In this way, it does not suppress ideological creation, but also creates a vivid situation of "a hundred schools of thought contend"; His admiration for the Six Arts and other classics has enabled him to create ideas without cutting off his connection with tradition, ensuring a basic value orientation and promoting the unity and cohesion of the Chinese nation.