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Cosmic ontology and intrinsic cosmic discussion
——And the commentary on Zhu Zi’s “Taijin Pictures”
Author: Ding Haoxiang (Teachered by the Department of Philosophy of the Sun Xi Master Fan)
Source: Author Authorized by the Author Confucian Network Published
Original from “Literature, History and Philosophy” 2018 No. 4
Time: Confucius was the third day of the seventh month of Wuxu in the 2569th year of the reign of Wuxu
Jesus August 13, 2018
Abstract:In Chinese philosophy, cosmic theory and intrinsic theory represent people’s mastery of two differences in preserving the world. In general, the universe refers to preserving the world from the perspective of real existence and time and space situations; while the original theory regards the conserving the world from the perspective of transcending time and space and beyond the perspective of separation of life and death. As for the theory of the universe and the theory of the intrinsic universe, it refers to the combination method of the two differences between the theory of the universe and the theory of the intrinsic. The theory of the universe refers to the body formed along the path of the universe, but it must include certain problems that are deduced from the known and unknown. The theory of the intrinsic universe refers to the universe theory under the perspective and structure of the body by first establishing the body. In the ideological evolution from Han and Tang to Song and Ming dynasties, there was a fundamentally unconventional perspective that formed a key link; and Zhu Zi’s positioning of the relationship between theory and atmosphere, inherited Confucius’ thoughts on the relationship between benevolence and kindness, and thus made his philosophy become a kind Standard intrinsic theory; at the same time, he also used the qualitative and commentary on the intrinsic theory of Zhou Dun’s “Taiyang Diagram” to bring his philosophy to the characteristics of the intrinsic theory, and Zhu Zi thus became a collection of Han Song dynasties. However, the contradiction between its intrinsic theory and its intrinsic theory also raises a serious question for people how to be sure of the intrinsic theory.
Keywords:Online Cosmic Discussions Ontology Cosmic Discussion Zhu Zi’s “Taiyang Pictures”
In the history of Chinese thinking, cosmic and intrinsic theory represent people’s mastery of the two differences in preserving the world and its foundation. Originally, the so-called preservation of the world or the world itself represents a person’s understanding of the origin of real life and the world; and the cosmic theory and the intrinsic theory also represents the ultimate understanding of the two differences between man’s preservation of the world and its origin or dependence. From the perspective of Chinese thinking history, these two differences and understandings are actually important through the evolution of the different academic progress of Han and Song, so the teachings and their shadows are introduced from Han to Song.Response is a reason why it is absolutely impossible to ignore. As for the theory of the universe and the intrinsic, it is said that it is just two different perspectives of people’s treatment of the world; and these two different perspectives actually exist in the thoughts of Confucius and Lao Tzu, which are born from the two Confucian and Taoist schools. It is only the comfort and awakening from the religion that promotes the self-conception of the people’s intrinsic theory. From this perspective, it can also be said that the integration of Confucianism and Buddhism promoted the profoundness of the intrinsic theory of the people. Therefore, for the Song and Ming Neo-Confucianism, which is essentially the product of the integration of the “Three Disciples”, teaching is actually no longer the so-called teaching of the scattered or strange learning; the so-called ConfucianismInclusiveThe Buddha is not in harmony, and in fact, it only exists in the differences in value view or the differences in value demands; as for the metaphysical perspective of the teachings and the wisdom of the middle way that exceeds the middle way, it has long become a shared inheritance shared by the “three religions”. Therefore, from the perspective of civilized transportation, integration and dynasty, if you blindly focus on pursuing Buddhism and eliminating old people or holding the so-called “pure Confucianism”, you can only regress in the intrinsic theory of the universe and biochemical theory in the Hantang era, and then truly become the so-called “shoulder of Buddha and his family”.
Let us start with the universe first.
1. Cosmic biochemical discussion
Chinese civilization originated from agricultural civilization, so “birth” or “birth” has become the most fundamental concept of Chinese civilization, and it is also a phenomenon recognized by the earliest thinking account of China, Confucianism and Taoism. However, although the two Confucian and Taoist schools cooperated and recognized it, their views were completely different. Confucianism emerged from the fact that “there are six-harmony and then there are thousands of things, there are thousands of things, then there are men and women, there are men and women, then there are husbands and wives, there are husbands and wives, then there are fathers and sons, then there are monarchs and ministers, then there are highs and lows, then there are highs and lows, then there are some wrongs in the rituals” (“Zhouyi·Xugua”), and based on “The Yi and Liuhe standard, so we can draw the way of Liuhe” (“Zhouyi·Xiyi”) ) The principle of the so-called “The Book of Changes has a strong and powerful way, which is to give birth to two corpses. Two corpses give birth to four symbols. Four corpses give birth to eight trigrams. Eight trigrams determine that auspiciousness is a great success, and auspiciousness is a great success” (“Zhou Yi·Xi” 1) fully determines the value of “success and success” and believes that “the great virtue of the six-heritage is called life” and “the meaning of life” (“Zhou Yi·Xi” 2). In comparison, Taoism adopts a reverse traceability understanding of “life”, so it is believed that:
All things in the country are born from existence, and existence is born from nothing. (Chapter 40 of “Quality”)
The whole country has its beginnings, thinking that it is the mother of the nation. Once you get your mother, you will know your son; once you know your son, you will keep your mother again, and you will be in danger. (Chapter 52 of “Quality”)
Of course, Confucianism and Taoism schools cooperated and recognized the phenomenon of “birth” or “birth”, but the “existence” in Lao Tzu obviously emerged from the coordinated state of existence of all things; as for “None is the reason why “existence” is “birth” and determines “existence”. Facing the preservation world that people are in, if Taoism also has some determination and seek, then what they seek is a state of “unborn” traced along the time dimension or the origin of “birth” that determines “birth” as “son” and becomes “existence”, which is called the “mother of nations”. In this way, if we use the realization of all things In the development point, then Confucianism obviously develops from this present moment and moves towards the future by determining “birth”, while Taoism develops from the present moment to move towards the “nothing” of time – the origin of the universe. Not only in the reverse traceability of Taoism “birthing is born in nothing”, although this “nothing” as the origin of the universe is expressed through the “nothing” of time, at the same time, it is also Integration must include a certain spatial dimension, otherwise, the so-called “existence” will be in reality. Therefore, although the Taoist “nothing” is traced along the dimension of time (it only takes the dimension of time to be the most basic The upper part of the sacrificial area differs from “existence” and “nothing”, which promotes the change from “nothing” to “existence”, but generally appears as the time-space origin of all things in the universe. For Confucianism, although “Taiyang” also appears as the most basic development point of the universe’s heavenly way, the development of the sacred world is realized along with the time-space situation.
This kind of traceability or deduction along the dimension of time is a classic cosmic theory approach. Because it not only exists in the time and space world, but also in the time and time Only when the evolution of emptiness was achieved was the meaning. Therefore, “Mo Shu” says: “Long time, it is a strange time; Yu is a strange place” (Mo Zi·安全全全全全全全全全全全全全全全全全全全全全全全全全全全全全全全全全全全全全全全全全全全全全全全全全全全全全全全全全全全全全全全全全全全全全全全全全全全全全全全全全全全全全全全全
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