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Returning to the value of the world of life—A brief remarks on the history of Confucianism
Author: Rongdawen
Source: “Shenzhen Social Sciences” Issue 5, 2019
Time: Confucius was in the 2570th year of the year, August 27th, Ji Hai
Progress: Confucius settled in the “original story”, “original feelings” and “original people” extended the value fantasy; during the war, the “original people” changed and the invisible upright learning; the Han Tang universe’s theory made people feel a sense of dependence and was difficult to avoid being instructed; the Song and Ming system theory paid a broad and absolute meaning to make people feel a sense of value even more difficult to avoid being differentiated; the descending to Taizhou school, by dissolving the separation of the body and the upper and lower parts, praying to go to the “foundation”, and was able to start a precedent for returning to the world of life of “all the way”.
[Keywords]Confucian History of Confucianism Cosmic Discussion Online Discussion Taizhou Studies
Author Introduction:Rong Dawen, a professor and doctoral supervisor of the Department of Philosophy in Zhongshan, and chief expert of the “Mark Engineering·Chinese Philosophy History Textbook Editorial and Writing Group” of the Propaganda Department and the Teaching Department.
The Confucian academic community in the mainland generally divides the Confucian academic areas of the Song and Ming dynasties into three categories: “gas” learning, “principle” learning and “heart” learning. In 1997, he wrote “A Brief Discussion on New Confucianism in Song and Ming dynasties” [1], he analyzed the questions of Zhou Dunxi, Zhang Xiu, and Wang Fuzhi, Huang Zongxi and Dai Zhen in the early Qing Dynasty as two departments, and also compared the “heart” as two departments, Jiuqing, Wang Yangming, Wang Yangming and Taizhou in the later years of Yangming. The connection and current connection of the five systems is used to present the direction of Confucianism in the Song and Ming dynasties. Among them, the main “sight” discusses the main theme of the Ming Dynasty King, while the main “sight” discusses the style of Taizhou students, and thinks they are innovative. Because “emotion” must refer to “things”, and using “things” as a physical manifestation, there is a saying of “work” or “emotions”, in 2001, he wrote an article “The Intrinsic Meaning of “things” – and also discussing the Philosophical Conclusion of Taizhou School” [2], providing a kind of correct sexual explanation for the daily “acting” in the world. The above comments have been published in the past 20 years, and I feel that I have not finished the work, so I wrote this article to show the value requests of returning to the world of my career.
1. Confucius’s point of residence: The original story and the original person
The whole story of “work” needs to be traced back to Confucius, the ancestor of Confucianism. The source of Confucius’ learning is to keep in mind the “way of benevolence (people)” at any time. As recorded in “The Book of Songs” about “benevolence”: “Filial piety and brotherhood are the basis of benevolence!” (The Book of Songs·Zhire) “A clever tongue makes people look good and kind.” (The Book of Songs·Zhire) “A benevolent person wants to stand up and establish others, and he wants to achieve others.” (The Book of Songs·Yongye) “A man is to correct people and be close to benevolence.” (The Book of Songs·Yongye) “A man is to be upright and benevolent and entertain people.” (The Book of Songs·Yongye) “A man is to be upright and benevolent and entertain people.” (The Book of Songs·Yongye) “A man is to be upright and benevolent and entertain people.” (The Book of Songs·Taibo) “The cheap and sweet head is to revive the kindness of benevolence.” (“The Book of Songs·Jingjing”) “Fan Fu asked the benevolence. The Master said, ‘Love people.’” (“The Book of Songs·Jingjing”) “Yuan, yes, wood, and close benevolence.” (“The Book of Songs·Zilu”) “‘Those who can do the five things in the whole country are to benevolence.’ Please ask him. He said, ‘ Respect, broad, trustworthy, agile, and favorable. ’” (《《》·Yanghuo》) “Being knowledgeable and ardent, asking questions and thinking in detail, benevolence is here.” (《《》·Zizhang》) Confucius’s statements are all about “benevolence” about “things” and the emotional attitudes presented by each difference. “Benevolence” is not a concept of “category”, and Confucius did not study “category”. “Ren” is actually just a definite evaluation, which is equivalent to the meaning of “good” or “yes”. [3]
“Responsible people” are the personalized manifestation of “benevolence”. Confucius said that “correcting people” is called: “People do not know but do not be impatient.” (“Study·Study”) “Revising people without being serious is not powerful.” (“Study·Study”) “Revising people without seeking food, and living without seeking peace.” (“Study·Study”) “Revising people without being polite.” (“Study·Study”) “Revising people without being polite.” (“Study·Study”) “Revising people without being polite.” (“Study·Fa Zheng”) “Revising people without being quarrel.” (“Study·Ba Qi”) “Revising people without being quarrel” (“Study·Ba Qi”) “Revising people without being quarrel” (“Study·Ba Qi”) “Revising people without being quarrel” (“Study·Ba Qi”) “Revising people without being quarrel” (“Study·Ba Qi”) “Revising people without being quarrel” (“Study·Ba Qi”) “Revising people without being quarrel” (“Study·Ba Qi”) “Revising people without being quarrel” (“Study·Ba Qi”) “Revising people without being quarrel” (“Study·Ba Qi”) “Revising people without being quarrel” (“Study·Ba Qi”) “Revising people without being quarrel” (“Study·Ba Qi”) “Revising people without being quarrel” (“Study·Ba Qi”) “Revising people without being quarrel” (“Study·Ba Qi”) “Revising people without being quarrel” (“Study·Ba Qi”) “Revising people without being quarrel” (“Study·Ba Qi”) “Revising people without being quarrel” To be virtuous, a gentleman will be virtuous; to be virtuous, a gentleman will be virtuous.” (“Theory·Li Ren”) “As a righteous person, he wants to be discerning and be quick to act.” (“Theory·Li Ren”) “As a righteous person, he is anxious and unwilling to be rich.” (“Theory·Yongye”) … The so-called “correct people” here are broadly exposed to personal energy and morality and the differences in different people and things. It can be seen that Confucius did not give a description of “correct people” with the meaning of “categorical”. In “Theory”, Confucius has the word “teaching is not of category” (“Theory·Wild King”), which shows that Confucius was not interested in the “category”. We understand that “category” is constructed by extracting the coordination of the same type of things by the aid of cognitive methods. Confucius’ inability to divide and integrate “category” means that Confucius did not let his “benevolence” fall into the trap of understanding and discernment, and thus adhered to its “original” meaning.
Confucius asked for “original things” and “original feelings”, that is, “original people”. The so-called “original person” here is not a problem of learning meaning, not touching where it comes from or how it is born. It is not socially ideology, and we do not pursue the question of what status it is and what level it belongs to. In terms of how the concept of “category” that we will discuss next refers to a basic form and basic state that has not yet been verified and understood, has not yet entered the “category”, that is, it has not been abstracted or changed. “Original” actually forms a starting point for the philosophical logic approach taken in this money text. As you can see above, it is not what I like if this approach is approaching.
The first thing that comes from here is that Confucius’s request for the extension of value of “original facts”, “original feelings” and “original people” is neither distinguished by knowledge, nor is he a first experience; nor is he a perfect person to be criticized in the comparison of treatment. If the concept of “originality” is considere
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