requestId:6851862c686b25.14758466.
The tightening and division between the learning of heaven and man and the learning of mind and nature
——Determination of the relationship between Hunan and science in the civilization theory paradigm
Author: Chen Ming
Source: The author authorized the release of Confucianism website, original version 44 of “Original Dao”
Content summary: In the past decade, Confucianism research has experienced a paradigm conversion process from philosophy to thinkinginclusivenessThe paradigm conversion from history to civilization theory. The civilization paradigm means that China’s view as a relatively independent civilization is no longer just depicting it from a certain internal academic framework, nor is it just typing its evolution and structure as a closed conceptual proposition system, but emphasizes its completeness as a regular element of civilization and its impact and shaping on the public domain and individual lives. Since there are differences in content and commitment among some disagreements in religions or thinking systems within civilization, there is competition in real influence and influence. Therefore, disagreements in religions or thinking systems not only mean knowledge or truth, but also power and power, which appear to be a state or relationship full of strength between each other. The Hunan-Xiang school “Yi Biography” is the body “Year” to use the study of heaven and man belonging to Confucian tradition. The science created by Zhu Zi is a response to the “different” of Buddhism and Laozi’s “unknown” to the Taoist position of Confucianism, which is based on the study of individual mind and nature. The conflict between the two sides in “Knowing Words and Questioning” is internal to Confucianism, but what it concerns is Confucianism’s commitment to the entire civilization. The article believes that the problem of using reason to adapt to Hunan and Hunan, and the system of four books replaced the system of five books is very large. It is very necessary to integrate the personal statement of Confucius in the relationship between King Wen and Confucius.
Keywords: Civilization paradigm: The study of heaven and man The study of mind and nature Huxiang Science
The past forty years of Confucianism can probably be described as a process of transformation from the philosophical paradigm of thinking history to the civilizational paradigm. The philosophical paradigm means the philosophical determination of Confucianism in terms of intellectual types, which is manifested as the interpretation and reading of the Confucianism text based on Eastern philosophical concepts or systems as references. The paradigm of thinking history is more concerned with the intrinsic nature of Confucian writings and texts, and is directed to the internal description, construction and illumination of the thinking system. Civilizational Paradigm started with the introduction of Huntington in the field of international politics. [1] However, the problem consciousness and research perspective included in this paradigm are not completely related to rebirth. The traditional academic concept itself includes this attribute. [2] In recent years, the popularity of academic research and research can be seen as the response and determination of the domestic academic community for this paradigm. The Confucian study of the civilization theory paradigm first means to regard China as a relatively independent civilization, that is, it is no longer just what it says from some inside.The generalized framework of this civilization develops to describe it, but rather respects and emphasizes the completeness of the regular elements of civilization and its impact and shaping on the public domain and individual lives. This kind of civilized regulations clearly points to the Panorama of Cosmos, [3] Order of Being and Order of being, etc. described and provided by Confucian classics. Secondly, because there are differences in content and commitment among some disagreements in religions or thinking systems in civilization, there are competition and even conflicts in actual influence and influence. Therefore, divergent religions or thinking systems mean the disagreement of civilized power and power, and in reality, it appears as a structure or relationship full of strength. As mentioned in this article, the importance of the Taoist concept is not the divine relationship or even its specific content, but it first shows the social-level civilized power, authority and authority.
Related research in the academic community today is almost conducted under the preset of Hunan and Xiang as a branch of science. [4] We believe that this condition is definitely not something that can be seen, but rather that it requires pursuing and reflection – what is the science of “new Confucianism”? What is the “old Confucianism” that is in contrast to it? What is the relationship between Hunan and Xiang studies and these two? This article tests the following in this pursuit and reflection: (1) The study of heaven and man belonging to the Five Systems of Hunan is the authentic Confucianism; (2) The study of philosophy is the study of mind and nature created by Zhu Zi, and is a response to the “differences” of Buddhism and Laozi’s “disadvantages” to comprehend the Taoist position of Confucianism; (3) Since the system of these four books and the system of the Five Systems cannot be well connected in theory, Zhu Zi wrote “Knowing Words and Questions” to give priority to Hunan and Xiang. Tomorrow, it is necessary to restore this case in the new civilization paradigm and deepen our understanding of science, Hunan and Confucianism as a whole.
1. Wen Ya: King Wen – Confucius – Dong Zhongshu
“The Book of Yue Heng Chao Qi” says, “The article of King Wen is in Confucius, and Confucius’ article of Dong Zhongshu.” The “Wen” here is Confucius’ “Wen” that “Wen” means “Wen” when King Wen is impressed, the literature is not in the beginning”, which refers to the civilization of tribute and rules and regulations, and also refers to the cosmic landscape behind it that is the source of its logical origin and logic. King Wen was the founder of the Zhou Dynasty, and this was his political achievements. Regarding Confucianism and Chinese civilization, his position and meaning are important in the formulation of the “Book of Changes”. The statement of King Wen’s mission in “Historical Records: Zhou Benbian” is: “In his prisoner, the eight trigrams of “Yi Yi” are sixty-four trigrams.” “Zhou Rong·Chun Guan·Da Bu” says…Baoqing.com… “The method of mastering the three changes is: “Fengshan” and “Hide”,The third is the “Book of Changes”. All the hexagrams are eight, and all the other ones are sixty, and those who are not allowed to leave their seats. “Four. “The “Ji Shuhu” unearthed from Wang Family Tai is also a six-digit hexagram. From this we can see that the statements of King Wen’s Yi Gua or Chong Gua cannot be established. Cui Wei’s notes on “Xu Gua” have the words “This is the meaning of Zhongni’s sutra of King Wen’s second hexagram”, and the commentary says: “The sixty-four hexagrams of King Wen, secondly, depend on each other, and each has its own meaning of interest. ”[5] This inspires another kind of thinking, that is, the second hexagram, which means “position” and “setting the order”. [6] Therefore, the second hexagram is the order of King Wen based on the inner thoughts and rational paths he understood, and set the order of the sixty-four hexagrams. In fact, this is exactly the case. The difference between the three is only in the 年多官网, which is the order: “年” uses the Gen hexagramBao Hongmeng is the head, “Jihu” is the head of Kun hexagram, and “Zhouyi” is the head of Qian hexagram. In this hexagram of King Wen, he tried his best to communicate with “God”, [7] He still hoped that the tree would set up a suitable Zhou person. href=”https://twhugdating.org/”>Baohuanet dcardThe Yi Gua system that is civilized and is not the main one. The main one is the sixty-four hexagram system in the “Book of Changes”, which provides a complete cosmic landscape, which is worth analyzing.
Tiankan as the general rule to express the source. Qiankun Liuhe, Liuhe is the intercourse of the sixth corpse, and “Tai Gua·Tian Chuan” says that “Liuhe is connected and all things are connected”. Kan is the content of Liuhe is ordered, “Liuhe is separated from Kan and Yinyang”, “Qianyang is connected to Kun and Yinyang, and Kun and Yin are connected to Qian and Yin”, [8] The meaning of Yinyang is intercourse, just as the “Xienzi” says, “Liuhe is filled with mist, and all things are transformed into mellow. Men and women are sophisticated, and all things are transformed into birth.” The internal emotions of Liuhe Lu are spring thunder, that is, “the emperor comes from Zhen”. The first hexagram after Qiankun is “Tun”, which has a pictographic image and meaning, indicating that spring grass breaks out
發佈留言