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Repelling hatred to make the king’s meaning – “Gongyang Monster” “Nine Generations Revenge” “Nine Generations Revenge”” “Nine Generations Revenge””
Author: Zhang Jingjie
Source: “Confucius Research” 2022 Issue 1
Abstract: In the matter of Qixi, the author of “Gongyang Monster” Qi Xianggong was able to revenge nine generations of hatred and cause worldly disputes. People with doubts often criticize “Nine Ages for Revenge” from the perspective of facts and meanings as unreliable discussions. They do not understand that “Gongyang” originally used “Year” as a book that used things to clarify the truth, and entrusted Qi Xiang to revenge as a far-reaching ancestor, but actually a big revenge, and it is not really a revenge after the ninth generation. However, some scholars’ view of “revenge of revenge” against “revenge of kings” and doubting “nine generations of revenge” just corrects the experience of “nine generations of revenge” when the “Ram” scholars are talking about “nine generations of revenge”. On the one hand, “respecting the king” means “respecting the emperor”. If we recommend the historical situation of this Yang study, it is not impossible to believe that “nine generations of revenge” implies the abstract ability to lead to “respecting the emperor”; on the other hand, the “respecting the king” as mentioned in “Gongyang” is not a respect for the king, but a domineering and a king’s meaning. Therefore, “respecting the hatred” not only does not rebel against the respect for the king, but is the ultimate goal of promoting the domineering and righteousness in the world of “no king”.
Keywords: “The Age of the Ram” 9th generation revenge, big revenge, honoring the king
Author: Zhang Jingjie, male, born in 1990, from Fenghua, Zhejiang, postdoctoral fellow at the School of Philosophy, the important purpose of the seminar was to Dong Zhongshu spread the world literature and Confucian philosophy.
“Year·The Fourth Year of Gong Zhuang” records: “The Marquis of Zhuang went to his country.” The whole story was that of Duke Xiang’s family profits, so he annexed the country in the year. However, “Gongyang” thus claimed that Duke Xiang could revenge the hatred of nine generations, causing worldly disputes, and it became the focus of the year-on-year discussion in the history of “Year”. He Xiu said that it was “a very strange and weird argument”, but he also maintained it in many ways to prove that the teacher said it is not wrong[1]. Xu Shen’s “Five Evils” uses the ancient “Zhou Rong” saying that “revenge is not only for five generations” and even “hundred generations” [2]. When it was Tang and Song dynasties, the author said that “age” “devoured his inheritance and sought revenge”, and even more doubted that “nine generations of revenge” had no clear texts and had no time to think about the differences between the principles. In the Qing Dynasty, scholars said that “nine generations of revenge” were clear about the two sides of the front and back. Those who doubted Yu Ruyan, Mao Qiqi, and others have proved from many sources that they believe that Qi Xiang is not a king, and that the tragedy is actually a good place, and the revenge and pursuit of the ninth generation is even more ignorant. Kong Guangsen, Liu Fengyu, Chen Li and others insisted on maintaining the “Gongyang” teacher that Zhang Da’s meaning of “revenge”. Among contemporary scholars, scholars such as Pu Weizhong (1991), Chen Enlin (1 story was conducted by 998), Qiu Feng (2008), Zheng Renjian (2013, 2016), Ke Qihan (2018) all have a special article on the revenge of “Gongyang” and Li Longhui has two special works to explore the revenge of modern China, both of which are related to the “Nine Generations of Revenge” [3]. However, modern scholars say “nine generations of revenge” and many of them are based on historical events to regulate their mistakes, even if they are interested in discovering “PublicThe key to “revenge” in “Sheep’s Evil” is that many dragonflies are used to revenge in the nine generations, and the twists and turns are often passed by. Tracing the origin, reasoning is to ask: “Gongyang” Why do you want to make a “nine generations of revenge”? If there are differences in matters and reasonto keep contracts, why should I painstakingly and alone to say this “different”?
This article relies on the passage, revelation, annotation, and commentary of “Nine Ages of Revenge” in “Gongyang”, as well as the discussions and discussions of previous articles, and attempts to explore the main theme of “Nine Ages of Revenge” and determine the level of differences. In short, the revenge of Duke Xiang of Qi is not really a way to revenge as the ancestor of the ninth generation. Its essence is that the sage “fake things and make sense”, and the matter is broken. Those who are skeptical often investigate their differences in history and common sense, but do not understand the will of the sages. Ram scholars have already distinguished it. Relying on the tortuosity of “Nine Ages of Revenge”, “Gong Ram” wants to make it clear that “domestic and righteous” is in the world of “no king”. This also shows the foundation of “respecting the king” in “Gong Ram” actually respects “domestic” rather than “temporal king”.
1. A brief description of the “Qihuan” incident
To be called the “Nine Ages of Revenge”, we must first have a basic understanding of the historical facts on which it relies – that is, the matter of the Qihuan annexation of the country in the fourth year of Duke Luzhan (690 BC). “Year·The Fourth Year of Gong Zhuang”: “The Marquis of Zhuang went to his country.” “Historical Records·The Family of Qi Taigong” records: “In the eighth year of Qi Xianggong, he attacked the country and went to his country to his country.” [4] After examining “Year”, we can see that Qi Country had aspirations to annex the country. In the fifth year of Duke Huan, “Qihou and Zheng Bo are the same as the sacred king”; in the sixth year, the country asked for Lu for the second time, which was all because of the difficulties; in the thirteenth year, the sacred king and Zheng defeated Qi again; in the seventeenth year, the “King of Qihou and the sacred king were joined by Huang”, which was also a harmonious relationship between Lu. When the first year of Zhuang, the country was destroyed, “the teacher of Qi served as the emperor, the emperor, the emperor, and the emperor”, and the ambition of annexation was in color; in the third year, “the velocity of Qi was introduced to Qi” to preserve the clan; in the fourth year, the ambition of the country was finally fulfilled, and even “the marquis of Qi went to the country.” It can be seen that the chaos of Qi is not formed day and night.
This is a world of time, and there were countless invasions and annexations between the marquis. As the history says, “In “Years”, there are thirty-six kings and fifty-two kings that have been destroyed”[5]. This is not just a matter of the invasion and annexation between the marquis and the marquis. However, the differences in the interpretation of the three “Cheng” are particularly different in “Ram”. “Zuo Ji” believes that “The Marquis of the Bible cannot be as good as the lower throne. It is difficult to go to the country with the Marquis of the Bible and the Xia, and it is difficult to go.” [6] The Marquis of the Bible cannot be as good as the throne, so it is difficult to go. “Dada” means going but not returning. It is consistent with the records in “Historical Records”. “Muliang” says: “Those who go big are not just a single person’s conspiracy. Those who say that they are easy to approach will be settled four years later. The Marquis of the King of the King of the King of the King of the King of the King of the King of the King of the King of the King of the King of the King of the King of the King of the King of the King of the King of the King of the King of the King of the King of the King of the King of the King of the People of the King of the People of the King of the People of the King of the People of the King of the People of the King of the People of the King of the People of the King of the People of the King of the People of the King of the People of the King of the People of the King of the People of the King of the King of the People of the King of the King of the King of the People of the King of the King of the King of the King of the King of the King of the King of the King of the King of the King of the King of the King of the King of the King of the King of thepeople. ”[7] “Left Transmission” and “Muliang” both regard “big travel” as the country’s failure to return, and will slander the country. The difference lies in: “Muliang” regards “big travel” as the “multiple”,