requestId:68499aba22c9a1.33901425.
Happy links—Modernization of “Zhu Zi Family Gift·Wedding” Author: Margaret MihTillman[①], Hoyt Cleveland Tillman[②]
Source: Author Authorization Confucian Network Release
Time: Confucius was the 12th June of the 2569th year of the Wuxu period, Guichou
Jesus July 24, 2018
The gifts collapsed in Zhou Shijiazhuang. Confucius once suggested that if he could pursue modern gifts properly, he could transform the whole country, as if it would be difficult to show things in his own palm. [③] In the 20th century, the traditional gifts were not only criticized by modern times, but also experienced the spiritual trampling and destruction of civilization’s reactionary reaction. Now, a descendant of Zhu Xi said that if he could carry out appropriate modernization reforms of Chen’s family, it would help to direct Chinese society from the beginning to benevolent morality. The Marriage Law of the People’s Republic of China in the 1950s [④] prompted newlyweds to abandon a complicated traditional wedding ceremony, relying on the authority of the law in accordance with the laws rather than the social respect and recognition shown in the public ceremony. [⑤] However, with the transformation and opening up and economic prosperity since the 20th century, many Chinese families have begun to use a kind of wedding that mixes Chinese and Western gifts in a mix of traditional Chinese and Western gifts, and are not reluctant to give a warning to the wedding. Under this landscape, Zhu Jie, the former head of the Chinese Academy of Chinese Studies, hopes to promote and consolidate social civilization based on the modern reform of “Zhu Zi Family Gift·Wedding”. He planned to promote it in the first life of Zhu’s Union, and finally spread it to the entire society. “Zhu Zi’s Family” has a wide influence on the early gifts of the Chinese Empire since the Yuan Dynasty. We are here to use Zhu’s wedding as a case to evaluate Zhu Jieren’s efforts to revive Confucian gifts. Zhu Jieren’s modernization reform and recovery of Zhu Xi’s wedding ceremony was just the first step for him to replace new information and promote the Confucian gift in “Zhu Zi Family Gift 官网“. Zhu Jieren hopes that Confucianism’s self-cultivation and the traditional value of Chinese civilization will eventually be revived in contemporary China.
Research and discussion methods
We criticize Zhu’s view that marriage is sometimes an open expression of the main nature of marriage; but we still admit that there is no clear form to define the nature of marriage through the ceremony of marriage. As Patricia Ebrey pointed out, Zhu Xi’s ritual overturns people’s popular hopes for social levels, because the ritual is a ritual prepared for those whose social components change. By allowing him or her to wear exquisite clothes and receive special treatment, the person enjoys the respect he or she cannot hope for at any other time in his life. [⑥] The classics mark unusual moments rather than showing daily relationships. Therefore, it is difficult to describe the characteristics of marriage characteristics based on the analysis of wedding ceremony. Although some students who pursue feminism have analyzed gender relations based on the marriage law of the People’s Republic of China, [⑦] However, our differences in our approach and strive to show the views that participants hope to convey through the topics of gender equality and Chinese tradition. Therefore, this article believes that Zhu’s wedding can be interpreted as a public statement, which maps the structure of defining lineages, traditions and lineage relationships.
In order to understand the meaning of this style, we organize our articles based on historical landscapes, oral visits, gift texts and recording DVDs. The important source of information is the wedding ceremony record and the accompanying handwritten book “Zhu Zi Wedding Modern Edition”, which was later published in the Zhu Zi Civilization of the Living World Zhu Family Association. [⑧] This wedding was held at the Western Suburbs of Shanghai on December 5, 2009. The wedding consists of three departments: traditional Chinese wedding, romantic Western wedding, and congratulations. Our interpretation of wedding records is important based on visits to the participants of this wedding, especially Zhu Jieren, his son Zhu Qi and his daughter-in-law Jingming, while other information provided to the users of other contemporary Chinese weddings. Our interpretation of wedding records is based on our understanding of the historical changes of the wedding ceremony from Zhu Xi, the presentation of contemporary Chinese weddings, and Zhu Jie people’s participation in the World Zhu Family Association. Even though we think that the first chapter is very important to understand, the whole text will still discuss in the following three aspects: putting Chinese weddings in the historical changes of Zhu Xi’s family, putting Western weddings in the landscape of contemporary Chinese weddings, and putting Zhu Jieren’s speeches under the goal of his participation in the Zhu Union to improve contemporary society. Through the analysis of the three weddings, we point out that Zhu Jieren hopes to announce through this ceremony that the descendants of the Zhu family are closely related to past history and the potential ability of future rejuvenation of Chinese traditional gifts and value view.
The modern version of “Zhu Zi’s Family Gift” and Zhu’s wedding
As long as you have itMany times people will mistakenly think that Zhu Jie is summoning the traditional death of the dead. Zhu Jie actually followed Zhu Xi’s career, changing new information and promoting Confucian gifts. As Zhu Jieren pointed out in his introduction to the revised wedding, the ancient rituals in the classics were no longer feasible in the Song Dynasty. It was because Sima Guang and Zhu Xi had to revise and simplify these gifts. [⑨] After taking a look at Sima Guang’s “Family” and Cheng Xi’s chance to rest on the wedding ceremony. During her nap, she had a dream. According to Yi, Zhu Xi himself changed the traditional gifts. A specific example: Although the predecessors had to wait three months before they took the bride to the zongzi to conduct a “dressing gift”, Sima Guang adopted the usual practice in the Song Dynasty and immediately gave a “dressing gift” after the bride arrived at Dafu’s house, while Zhu Xi changed the time to the third day. [⑩] Zhu Jie moved the wedding to the fort that symbolically represents the double-party clan temple. As Professor Yi Peixia pointed out, compared with later generations, Zhu Xi simplified the gifts in a step further by reducing some ancient gifts that were still popular in the Song Dynasty, such as “Ask Name”, “Naji”, and “Please Time”. However, Zhu Xi wished to give a memorial at the wedding, which was a common practice at that time, but a traditional ban that was strengthened by trial. [11] Zhu Xi’s student Chen Chunying called Zhu Xi’s family ceremony “to understand the past and the present”, but he still told people not to rigidly follow Zhu Xi’s works, because some details are not feasible in all regions; in addition, he encouraged people to make their own choices based on the core of the entire text’s energy. [12] Similar to this, Zhu Jieren emphasized the values of the gift-giving focus he believed, but further simplified its steps and corrected some elements. He tried diligently and sincerely to revise the traditional gift focus. A representative example is: he tested the wedding in the Song Dynasty and tried to restore the correct way to drink a glass of wine in the wedding, that is, after the other party drank half of the drink, he exchanged the feathers with the other party.
About Zhu Xi’s reform of ancient eulogies and receiving some unorthodox contemporary customary motives, scholars from all sides have different interpretations. Christian de Pee especially strongly opposed contemporary Chinese and Eastern scholars (especially Yipexia). These scholars believe that Zhu Xi accepted some customs and was able to broaden the position of the scholar-official and French social recognition, and to use this to enhance the elite position of the scholar-official level. Professor Pei Zhiang pointed out that Zhu Xi worked hard to be simple in the gift, “not to be convenient or to adapt to the customs of the times. On the contrary, this means a presentation of the ancient gift style, a balance reduction of steps, rather than a person who does it.. ”[13] However, Pei Zhiang’s analysis here is based on Zhu Xi href=”https://twilovedating999.com/”>Baobao.com compares the literal remarks of itself with other people’s opinions. When Pei Zhi criticized contemporary scholars (especially Yi Peixia) focused on the social landscape and location connotation that elites paid attention to, there were similar over-interpretations. In this case, we can recognize Pei Zhiang’s view that Zhu Xi hopes to achieve “a proportional reduction to traditional qualities”, which uses allegory gifts to time and space, so that people can practice classics in their daily lives. However, for these important points, we can truly sway the research and research paths and research results of Yi Peixia and other contemporary scho
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