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The body, kung fu and realm of “study” – a discussion on using wisdom as the middle
Author: Sun Guozhu (Chinese Journal of Political Science and Technology Department of Political Science and Law)
Source: “History of Chinese Philosophy” 2Integration021 No. 4
Abstract: “Study” is a very important model in the history of Chinese philosophy. This article’s discussion on “study” not only focuses on “how to learn”, but also expands from the “what to learn” level. In order to better discuss the value connotation of “learning”, this article uses wisdom as a specific assessment case in the Ming and Qing dynasties, and provides a profound analysis from the three aspects of the essence, kung fu and realm. In Fang Yizhi’s energy world, “learning” has rich connotations, and the effectiveness of “learning” has almost reached a land that is fully used and has nothing to do with. Fang Yizhi proposed many philosophical topics with the meaning of thinking about history, such as “hiding from learning” and “learning thousands of people” and so on. From the “study” discussed by the wisdom, we can see that “study” still has the main energy value and in-depth practical meaning in today’s society, which is worthy of further discussion.
Keywords: Stone is a very important model in the history of Chinese philosophy. At a certain level, the “learning” body has the energy characteristics of Chinese civilization and has rich and in-depth value meanings. In order to better explore the philosophical meaning of “study”, this article’s discussion on “study” not only focuses on “how to learn”, but also develops from the “what to learn”. “What to learn” focuses on the essence, while “How to learn” focuses on the method. Can “learning” be a method of existence of life and life have the value and connotation of its original meaning? As a philosophical model, how does “study” express and unfold its content and emotions when placing the essence of a person? Before answering these questions, you can use the past to create the present and use wisdom as the object of assessment. The reason for this choice is that Fang Yizhi has a profound and rich understanding of life and life, and has systematic and excellent self-construction when discussing the way of learning. In fact, Fang Yizhi himself is the learning list, and learning has formed the main theme of Fang Yizhi’s life.
What is the most important thing about Fang Yizhi’s life, such as: “Physical Novels”, “Tongya”, “Everyone”, “Pharmacy Cannon”, “Yi Yu”, “Yi Shuai”, “Ask for Yi”, “Qingyuan Fool Wise Master”, and so on. It is worth pointing out that in addition to the three religions of Confucianism and TaoismIn addition, Fang Yizhi himself also took the initiative to take Western learning, and clearly proposed to “borrow the far west to Tan Zi and Shen Yuzhou’s rule.” [1] Fang Yizhi even praised Western learning at that time – “It is too Western quality and has not been understood for a few years.” [2] “It is more detailed in quality but not too difficult to understand.” (“Physics Novel·Self-Law” Preface”, page 1) In this href=”https://twbabyhoney520.org/”>博官网, the quality is comparable to natural science, and the quality is similar to philosophy. In fact, Fang has obtained extraordinary building in science with wisdom. “Draft History of Qing Dynasty” says: “There is a strange story with wisdom. At the age of fifteen, he can recite the community, histories, and histories. He has a wide range of knowledge and knowledge. He has many knowledges, including geography, geography, rituals, rituals, music, words, books, medicine, and wise men, and wise men, and can all examine their origins and analyze their purpose.” (Volume 500 of “Draft History of Qing Dynasty” 287 “Yiyiyi”) Modern scholar Hou Wai-chan called him “the philosopher of the Encyclopedia” and “Hegel’s pioneer.” Why can Fang Yizhi achieve such a grand academic achievement? In fact, besides the inheritance of homeschool, all of this is not only in order to use intelligence but not to work hard. Fang Yizhi once expressed his heart in this way: “In this life, I have been able to express my thoughts on the face of the saints. With the difficulties of the heroes, I can gather the wisdom of the ages and compromise between them. Is it a pity!” (“Pronunciation and Comprehensive Annotation”, “Tongya” Volume 2, page 2) From this section of information, it can be seen that Fang Yizhi clearly put forward the initiative of “sitting together the wisdom of the ages and compromise between them”, showing strong academic enthusiasm and majestic academic ambitions. Behind this academic burden, Fang Yiyi’s wisdom is filled with the joy and awe of creation. Fang Yizhizhe’s self-regulation – “A scholar who is born in the past and after the generations of people will be concentrated and he must be the name of future generations, and he will not dare to bury them.” (“Tongya·Fanjing”, page 5) “The world uses wisdom to reunite talents and learn to gain the wisdom they have gained. The reason is renewed, and the reason becomes more and more new, which is self-satisfaction, not something that can be hidden.” (“Article Torch”, Volume 3 of “Tongya”, Volume 3 of “Tongya”, 7th 5 pages) Here, Fang Yizhi believes that future generations have valuable academic tasks, and on the other hand, he believes that they should fully respect the motivational results of future generations. “I must keep the name of future generations, and I dare not bury them.”
From the above introduction, we can see that in the process of Fang Yizhi’s natural growth, “learning” occupies an unusual position. What is particularly valuable is that Fang Yizhi also created a system of “learning” that has rich philosophical connotations. This is the focus of this article, which is discussed separately from the aspects of the body, kung fu, realm, etc. In the time of expression, this article uses more traditional thinking or inherent model of Chinese philosophy.
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It should be pointed out that Fang Yizhi does not discuss “learning” on ordinary meanings, butIt is to discuss “learning” at the height of the body. Fang Yizhi valued the level of “study” and was often rare in the entire history of Chinese philosophy. In Fang Yizhi’s argument, “learning” is the way of six harmony, which can not only become adults, but also add to heaven.
First, only by wisdom, one should learn from “study” and “heaven learns by itself.” In ordinary arguments, “learning” is only the way or way people learn from knowledge and grasp skills. Why do Fang Yizhi believes that “learning” is the way of Liuhe? The reason why wisdom explains the meaning of “learning” from the perspective of the six ways should be activated by Yixue at a certain level. Fang Yizhi pointed out: “‘Study’, ancient works by the src=”https://static.rujiazg.com/storage/article/screenshot 2021-11-20 10.12.17.png!article_800_auto” style=”max-width:30%;”>), comes from the line. The line comes from the two and two. Yi means five, and the intersection of the six combinations.” [3] It can be seen that the meaning of “lear (learning)” is related to “line”. From the perspective of Yixue, “Xi” is the intersection of six and six, and the number is five. “The five middle is Yi, and the two middle is Yi, which means the word “Jing”. One is in the two middle is not “Jing.” [4] The meaning of the subtle meaning is that “learning” is based on the way of Liuhe.
It is precisely in this sense that one step to realize that one should learn from “Heaven” and “Heaven learns by itself.” Fang Yizhi said: “When people learn heaven, they are beyond human knowledge; now people learn the mind by themselves, the mind is heaven. Heaven also learns by itself. Why does heaven turn left and not stop the evil of the mind every day? Isn’t it because the old God’s deeds have not eliminated evil? Every day is virtual, every day is solid; every day is meaningful, every day is mysterious; if the mind is connected to the six combinations, the six combinations “have no.” If the mind is still like this, it is like this. The sage said: People are here in the six-harmony world, and they have learned the six-harmony world. “(“Tianxijun·Qiyong”, page 134) This passage means that – Xuan says that learning heaven is seeking from the outside and learning one’s own mind. In fact, the mind is the six combinations. Those who talk about the mysterious talk like to speak of their own mind will not be difficult to cause the disease of impulse. The wisdom of the law advocates “using the heart to reunite the six combinations, and the six combinations to reunite the heart.” How to understand this sentence? Fang Yizhi once said, “The six combinations are all tools, and they are all Taos. There are laws and regulations but no emotions. Therefore, it is said
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