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Zhang Renqu’s “common corpus and” speech and king href=”https://twhoneyblog.com/Eric/”>Bao HaoYang Ming’s “All Things and Benevolence” Comprehensive Discussion
Author: Jingzhiguo (Lanzhou Major Philosophy and Social Science Institute)
Source: “History of Chinese Philosophy and Philosophy and Social Sciences”
》2024 Issue 3
Abstract: Zhang Renqu’s “common things and” are both based on the words “all things are reserved for me” and “benevolence and love things” in Mencius, so they are similar in terms of expression of emotions and meaning. The difference between the second statement is that the sensation channel finds the basis of “one body” from the boundary between man and others and all things from the natural evolution of the universe (Taiwan, Heaven) to reach the “one body” without directly stating the unity of “reason” this first-level norm; the sensation of the mind and all things is based on the fact that there is no difference between the mind and the object in the original and the outside, and the mind is the reason, and the mind is the principle. In this regard, both of them have the ability to cooperate with filial piety and brotherhood, and have no self or desire, but the young actress does not regard the study of things as the first step in his discussion of kung fu. Yangming is the first priority to seeking friends, and studying things as the knowledge is to achieve this kind of confidant’s principles in everything and everything so that they can understand them. This kind of young actress who flows directly from the confidant’s principles is also different from the saying of the confidant’s words. The heroine in the story is very different in this drama.
Keywords: The benevolence of all things and all things together The heart and mind are all things to be a confidant No self and desire
The first article “Environmental and all things” is published in Zhang Renqu’s article “Xi Yan”, which means that people born to their parents are treated as a companion for coming and going with others and being kind. The reason for the “first development” is that although there is a concern for the common people in the Confucian classics before the lunar month, there is even the idea of ”comprehensively” as the foundation, but the “comprehensively” and “comprehensively” as the origin of the lunar month. Previous Confucian classics also had the development of “love things” – for example, Mencius’s “benevolence and love things”, a structure that includes the same and orderly structure: “When a man is to things, he loves them, he is not kind; when he is to be approached, he is not kind to them, he is not kind to them. He is to be kind to them, he is benevolent and approached, he is benevolent and approached, he is benevolent and approached, but he is benevolent and approached.” (Mencius·心口) Obviously, the differences in respect, love, and benevolence as Mencius said have: to be kind to his parents, be kind to others but not kind to others, and to be kind to others but not kind to others. The inclusiveness “communicational and” in the hukou will advance the love of people to the same level as the love plan for people, and see that everything is accompanied by oneself and is wrong. This can be regarded as a creation. (1) But it is worth noting that this kind of benevolent love view of the sacred quotient has not completely surpassed the scope of traditional Confucian benevolent love. The sequential channel also emphasizes the order of love and developmentTherefore, criticizing Yizi’s “love is indiscriminate” is in line with Mencius’ criticism of his “love is indiscriminate”: “Yizi said ‘love is indiscriminate’, which is not true; saying ‘giving is indiscriminate’, then giving love is indiscriminate. Mencius said that it is indiscriminate.” (Volume 1 of “Zhangzi Records”) In the Song and Ming dynasties, the “common things and” were in line with each other, and the discussion of the relationship between benevolence, the same, and orderly, developed a new trend related to “benevolence” and “all things are one body”. “The benevolence of all things” is its exemplary expression, which can be regarded as a new development of Confucian traditional benevolence and love as well as “common things and”. This statement was first published in Cheng Mingdao, as he said: “A benevolent person takes the six-combination and all things as one body, which is difficult to tell oneself.” (Volume 2 of “Henan Cheng’s Book”) “A benevolent person is always the same as things.” (Similar to the above) But it is necessary to point out that although Mingdao’s theory points out that “all things are one body” and “benevolence” has the essence of the meaning and connotation of “benevolence”, it is Wang Yangming who clearly defines the term “benevolence of all things is one body” and regards it as “learning”. (2) Based on the “common things and love” of the “common things and” of the lunar calendar, Yangming’s “benevolence of all things” includes the main understanding and kung fu theory that differs from the lunar calendar because of its theme of seeking a confidant. In this regard, this article will compare these two statements to highlight the differences and the theoretical progress reflected in them.
1 The basis of “all things are all for me”. When you turn around and be kind, don’t be happy. If you do forgiveness and do not seek benevolence, you will not be able to get close to you.” (“Mencius·On the Heart”) This is the direct source of the statement “all things are one for me”. According to Zhu Xi, this is a natural state that is said from a theoretical perspective, that is, from the perspective of reason, the ethics of the monarch and the ministers, the father is kind and the filial son are all fully contained in each person’s “natural part”. (See “The Collection of Four Chapters and Sentences·Mencius Volume 13”) According to Wenqu, “Everything is reserved for me” means “everything is reserved for me” (See “Mencius’s Sayings·The Chapters and Sentences” and “Zhengmeng·Zhidong”), that is, “everything is found in the original and original form of “when fans discovered that she was wearing a wedding ring on her finger in a photo of her ejaculation”, and did not use the rational unity to explain why all things were found in the complete “I”. A further step-by-step answer to this problem can be found in his articles such as Zhengmeng (the same statement was also published in his lost work “Mencius” published in his middle-aged life) and “Zhangzi Records”.
The reason why the storm relies on all things is “directional”, pointing directly to the body such as Taiyin, Heaven, and Air. The system of thinking in the “Doing of the Mean” is based on the saying “The nature of heaven, the nature of willfulness, the teaching of practicing Taoism” that says “from Tai Shi, there is the name of heaven; from the transformation of the air, there is the name of Tao; from the combination of silence and air, there is the name of nature;The four sentences of nature and knowledge, the name of the mind” are called “大子”. (See Zhang, “Media” page 5) The first two sentences of this “Four Sentences” talk about the universe, and the last two sentences talk about the mind and nature. “From the Taiyin, there is the name of the heaven”, the “天” here is the root of the universe, and it is the original heaven as the highest necessity, regulation and origin, rather than ordinary The material nature of meaning and the natural nature are “not the form of the sacred” (“Zhengmeng·Taihe”). While the Confucians in the Song and Ming dynasties often adopt a unified and indiscriminate method in their expressions, they are different from the argumentative method analyzed by modern scholars. As Xiang Shiling and others pointed out, the Confucianism is Baoqiang.com “Heaven” has many kinds of thinking intentions. Each “Heaven” can be divided into several types, and its references are not the same. (See Baoqiang.comShiling, Rong Yu, page 5) The “Heaven” of the Chingqu is important to the metaphysical theory of the universe and the natural theory of the universe. However, in the eyes of Rongyoulan, the meaning of “Heaven of Destiny” that is beyond the reach of life is also included. (See Rongyoulan, page 35) As Rongyoulan explains what Confucius said “Not I know it” and “Who knows me is the heaven” (see “Theory of the Confucianism”), when I saw “Heaven” as “The Heaven of Destiny”. Confucius did not complain and expressed his own feelings about the difficulties in life that could be resolved by the inability of “The Heaven of Destiny”. (see “Zhengmeng·Thirty”) The first sentence of the “Four Sentences of the Confucianism” in the lunqu is said that the name of the heaven is “Heaven” TC:
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