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The content, meaning and problems of Zhu Zi’s thoughts
——Assessment based on the perspective of the structural relationship between Confucian civilization and Chinese civilization
Author: Chen Ming
Source: Author Author Authorized Confucian Network, Original from “Beijing Major News” Issue 6, 2019
Time: Confucius was in the 2570th year of Gengzi, Renshen
After the Tang Dynasty, religion and Taoism emerged. They were brought to the point of conflict between the “sages and the teachings of Confucianism” and the “sages and teachings” that were called by Confucian scholars such as Korea and Zhu Xi. While pointing out that the relevant researches between Mou Zongsan and Yu Ying both have deviated from this historical context and thinking theme, this article describes, analyzes and evaluates the composition process, logical relationship and civilized meaning of Zhu Xi’s mental and mental theory and Taoist theory from the perspective of “civilized politics”. It believes that Zhu Xi’s mental and mental theory is the theoretical connotation of his Taoist theory, and Taoist theory is the effectiveness goal of his mind and nature theory. Due to the influence of becoming talents and changing customs, Zhu Xi’s efforts have strengthened the position of Confucianism as the spiritual structure of Chinese civilization, and even formed the Confucian civilization circle in East Asia. However, there are many major theoretical problems that need to be solved tomorrow.
Keywords: Zhu Xi Taoism, Mindness, Personality, Civilization and Politics
The Confucianism is often called “Four Books and Five Books”. The “Five Books” are texts compiled by Confucius; the system of the “Four Books” was written by Zhu Zi. “In the history of China, Confucius was found in ancient times and Zhu Zi later”, [1] In fact, it is also a common understanding of society and academic circles for a long time. However, Mou Zongsan emerged from what he said about the “three-series” of Confucianism in Song and Ming dynasties, and believed that Zhu Zi’s thoughts were not correct in Confucian tradition, but were “a son who was the clan”. [2] The history of Mohist family was in crisis in the country, carrying “warmth and respect” and “summoning the soul of the old country”, and naturally focused on the essence of “exploding the glory of virtue”. As a philosopher, Mou tried to build a philosophical knowledge system for Confucianism under the pressure of Eastern civilization, and used Confucianism’s knowledge to conform to the legality and the value to conform to the legality. Therefore, he tended to regard Confucianism as a whole, and divided the logical logic and structures of various academic doors, without being able to qualitatively judge Zhu Zi’s mind and nature from the perspective of judging the perspective of teaching.
AlternativeAn influential study was Yu Yingjun’s “Zhu Xi’s Historical World: A Study on the Political Civilization of the Scholars and Masters of the Song Dynasty”. [3] On the one hand, the book criticized Mou’s abstraction of “Taoism” and ignored the “connection between Taoists and their actual career methods”, and on the other hand, he politicized the “Taoism” problem and evaluated his confrontation between “Taoism” and “political system”. This is obviously a political philosophy research based on the unrestricted subject of problem consciousness and value in the modern field, that is, the value of Confucianism (and the entire civilization tradition) is judged in accordance with the legal nature based on the correlation between Confucianism and modernity. [4]
“Zhu Xi’s Historical World”
These views and their own research paradigms reflect the researcher’s own career situation and problem consciousness, and have their own historical meanings and values. However, they have a different level of disconnection from the true language of Zhu Xi’s thinking text. Ignoring that Confucianism first exists as a system of thinking and worship in the Chinese civilization system, and uses the giftee of value and meaning to form its inner energy structure, and in this effective supply process, it is appropriate to replace the overall attributes and characteristics of its speech statements. Using this as a development point, we can and should ask Mou Zongsan’s discussion in this way: Why is “abandoned son to be a clan” a capable person? Isn’t it because it has actually solved the problem of responding to a certain era of Zhu Zi? When it comes to Yu Ying, we can and should ask in this way: Does Zhu Xi’s “Four Book Systems” and “Taoism Discussion” really point to the political philosophy of “political discipline”? The Taoist theory he constructed and the argument that it developed with the two religions of Buddhism and Taoism in terms of mind control and civilization rights, and the name of “civilized politics” is not doubled. Is the historical reality that was also doubled in Zhu Xi’s own will and thoughts? [5]
This article takes the internal structural relationship between Confucianism and Chinese society and politics from the perspective of this civilization-civilization, and takes the internal structural relationship between Confucianism and Chinese society and politics [6] Since the Tang Dynasty, it was attacked by the second Buddhist religion. In the past, Confucian scholars began to embark on Taoism as a broad landscape, and a positive description of how Zhu Zi was hereInclusive network comparison A comprehensive task of civilization politics, [7] Maintaining the inherent internal connection and civilized power of Confucian civilization and Chinese civilization, and finally establishing a system of thinking about its own mental and mental discussions and related theory of Taoism—This understanding should be fundamental and most basic.
Yi, Zhonghe Old said: As a religion based on personal life and life experience, teaching has made many contributions to the Chinese people’s understanding of life and the world, as well as the deepening and expansion of their thinking methods and talents, but it is also unknown that “empty” philosophy has a solution to the basic values and confidence of Chinese society and civilization. Therefore, when it emerges from a personal living and leisure industry plan as social phenomena and thoughts through multiple personal behaviors, breaking down the foundation of political order and civilizational recognition, it cannot conflict with the mainstream social values represented by Confucianism. This is also the key point of short-term maintenance in South Korea, the Confucian scholars and officials who have opposed Buddhism.
The Tang and Song dynasties changed, the family of the Dojo declined, and individuals became an important unit of society. The Chinese-style priests were widely spread in society. South Korea has increasingly pointed out that the relationship between Confucianism and Buddhism is a contradiction between “the law of the sage” and “the teaching of the sage”. If Confucianism cannot be matched with it, it will be a transformation of China. [8] His strategy was to reveal the principles of Confucian benevolence, establish the Confucian state, and declare that the way of communion between Shun, Yu, Tang, Wen, Wu, Zhou and Confucius was the correct place of Chinese civilization. Korean student Li Ao wrote “Revival Book”, which took a step forward to perfecting Korean healing’s initiative. Since then, from Sun Hui, Shi Jie, Euro and Yang Xiu, Li Li, Zhang Yu to Cheng Jun, Cheng Xi and Hu Hong, the presidency of Buddhism has become a common understanding of Confucianism, and they all have been discussed from the “public domain” rather than the “private career”. Among them, the “Ben Sutra” written by Eun-Yangxi believes that the reason why the ecology is prosperous is because social politics is not pure and clear, rather than the Confucian theory is not perfect: “The Buddha is my patient, and he takes advantage of the time when his (three generations of political and religious affairs) is gone. To supplement his mind and cultivate his waste, so that the king’s politics is clear and the morals are full of praise, even if there is nothing that Buddha does to me, it is easy to approach”; his conclusion is, “cultivate the foundation to overcome it.”
Korean Yu (768-824)
This is Zhu Xi’s true history and thinking world: [9] Korean Yu’s Taoist conception, Li Ao’s mental and spiritual issues and political concerns became the starting point of his thoughts, the scope of his mission and the goal of theoretical construction. By the 32nd year of Qiandao, Zhu ZisanAt the age of thirteen, he formally defined the Buddha’s cause of the dilemma of this era in the ̶
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