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About the Northern Song Dynasty’s quest for generality
—Taking Zhou Dunxi, Zhang Xiu and Er Cheng as examples
Author: Gao Haibo (Department of Philosophy, School of Humanities, Qing Dynasty)
Source: “Philosophy Dynamics” 2020 Issue 11
[Abstract]The generality and speciality problem is a focus problem in philosophy, and it is also a focus problem in Song and Ming Dynasty’s Philosophy. Since the Northern Song Dynasty, Zhou Dunxi, Zhang Xu and Ercheng began to explore how to use this form to explain the universe and life, and “Sister, wipe your clothes first.” We have established understanding and cultivation methods based on this foundation. They all believe that in terms of their original state, there is a fundamental basis for the universe, and people and things have this kind of generality, so people and things are unified. But in terms of reality, people and things are different and have differences. From the point of nature, people and things are perfect; from the point of reality, people and things have shortcomings (even bad). Among these two, the Northern Song Dynasty philosophers paid more attention to generalized problems. Their focus on theoretical and practical methods is to explain, recognize and return to this generalized nature. Although they have differences in specific theoretical discussions and approaches, they have developed a desire for generality in harmony.
[Keywords] Northern Song Dynasty General Difference
The teacher of Rongyoulan said that his book “New Science” is to solve “a real Inseminate Philosophical problems”, “that is the problem of the common and special relationship between ‘common aspects’ and ‘special aspects’, ordinary and special”[1]. He believed that the Cheng-Zhu School of Mind in Song and Ming Technological Studies was also an important discussion on this issue: “The people who later criticized and studied Cheng-Zhu School and Zhu School covered this issue and continued to discuss it. This is of course, because this is a real philosophical problem.” [2] In fact, not only the two Cheng-Zhu and Zhu Zi of the Song representatives worked hard to solve this problem, but Zhou Dun-san and Zhang Xiu also wanted to solve this problem. Common and special relationships, common and special relationships can also be combined into broad and special, unified and different, fantasy and real problems. Or maybe it is said that Araki’s enlightenment is the problem of “originality” and “reality”. In “Confucianism and the Teachings, Preface”, Araki Mitsugu said: “The things that are originally sexual are actually existentially, no matter how long it is. At the same time, it is also because they are originally, and it often hides from the dangers that are concealed by real things. On the one hand, it is strictThe depth of field of original sexual things is to avoid in-depth reflection on real things. On the other hand, the serious criticism and confession of real things has the nature of self-expression. ”[3] In fact, the above questions can be concluded as the above questions: Can the complex and complicated real world that I face in 有报本語 have a solid, general, and general body as the basis? If there are some, the difference, special, and individual relationship between this solid, general, and general body and our real worldWhat is the goal of the Northern Song Dynasty’s philosophers is not only to explain the world, but also to reform the world. Between common and special, ordinary and unique, broad and special, they More in the common, ordinary and broad, they believe that common, ordinary, and broad is the real and full state of fantasy of the world; the real world often deviates from this perfect state due to its various causes, and there are shortcomings. Therefore, for the Confucians of the Northern Song Dynasty, the more important thing is to find a set of effective ways to reform people themselves, href=”https://twhugdating.org/”>Bring message board in order to conform to the above-mentioned original state and then transform the real world, so they all particularly emphasized “returning the beginning”.
As soon as the Northern Song Dynasty, analysts have always paid attention to generalized problems. Zhou Dun It is believed that “the five elements are one yin and one yin and one yang” (“Taiyang and one yang and one yang”). Taiyang is the broad foundation of the world. Taiyang’s activities show the biochemical process of yin and yang, the five elements, and all things (people also include them), Taiyang is also in the body of every individual thing it is born in, forming the unified foundation of their existence and activities. Therefore, Zhu Xi said in “Taiyang’s Notes”: “This is called “no extreme and too extreme, so it is the essence of moving and yang, calm and yin. “In other words, Zhou Dunxian believed that although the events in the universe were complex and complex, they had a unified foundation. Therefore, Zhu Zi also said: “In terms of all things, it is extremely rude. From the root to the end, it is the reality of the principle, and all things are divided into bodies. ” (“Taisheng Picture Notes”) Zhu Zi understood Taisheng from the perspective of “one theory” and believedBao Message Board Taiji is the “one” of the world’s unity. Zhu Zi’s understanding of whether to deal with it or not is Zhou Dun’s original intention. When he saw that Zhou Dun’s “one” is the unified foundation of “whole”. However, Taiji is the general “one”, but the combination of Taiji and the five elements of the yin and yang produces thousands of things in the real world (“no extreme truth, the essence of two or five, wonderfully combined and condensed”). Zhou Dun’s belief is that it is ten thousandAs for things, they are influenced by the five elements and have the “five natures”, that is, the “five elements”; they are expressed in people, which are the five basic moral principles of benevolence, righteousness, wisdom and faith. “Love is called benevolence, righteousness is called righteousness, reason is called gift, righteousness is called wisdom, and peace is called trust” (“Tong Shu”). The “five natures” in humans are actually human fantasy humanity. This fantasy humanity can only be fully expressed in saints, but people still need “repellent” and persist. “The sage who is in nature and at ease, the sage who is in resurrected and implicated.” (“TongshuBaosheng Website“) Why do investors need the skill of “recovering and implicating”? Zhou Dunxian believed that this is because people have acquired differences, and thus the reality of humanity also shows many differences:
said: “Nature is just soft, good and evil, and it is completely rude.” “Not attainable.” He said: “Just be kind, for righteousness, for straightness, for staleness, for firmness; for evil, for fierceness, for narrowness, for strongness. Soft and kind, for kindness, for smoothness, for gentleness; for evil, for fragility, for inseparableness, for evil, for evil, for evil, for evil.” (“Tong Shu”)
Zhu Zi’s note said: “This is the nature of nature, in terms of atmosphere.” (“Tong Shu Notes”) Judging from Zhou Dunxi’s reply, the real humanity formed by these different temperaments has become the principle of differentiation between people. It is not broad-minded and is one of the sources of evil. If you want to express your fantasy and broad-minded humanity, you must “change your temperament” and make your temperament neutral and unbiased, so as to establish a broad-minded personality paradigm. This is what “establishing a human being” as mentioned in “Taiyang Diagram”. In Zhou Dunxu’s thoughts, in addition to the acquired reasons of temperament that affect the expression of human original nature, the “sensation” between human beings and inner things is also the reason why people’s actual behavior deviates from their original nature, that is, “five sexual emotions and good deeds” (“Taisheng Diagram”). In other words, another source of evil is the “feeling” between people and internal things. Therefore, in order to maintain a broad nature, people need to do “silent” skills. The “main tranquility” mentioned by Zhou Dunli does not allow people to be closed within themselves and not contact the outside world, such as Buddha’s concentration and tranquility without having a single thought; it is to make people “be cautious”, that is, be cautious when they are active. “To move and righteousness is called Tao. To use and harmony is called virtue. To go against benevolence, to do not have morality, to be polite, to be wise, to be trusted, to be all evil. Evil movement is humiliation; even more so, to be harmful. Therefore, righteous people should be cautious in moving.” (“Tong Shu”) More specifically, it is to “no desire”, so Zhou Dunzha
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