requestId:684aed96322585.19960183.
The practical meaning of theory
Author: Shen Shufu (Intermediate professor of Shandong University of Science and Modern Philosophy and PhD supervisor)
Zhang Heng (Doctoral fellow at the Advanced Research Institute of Confucianism in Shandong University of Science and Technology)
Source: “Tongyue Forum”, 2019 Issue 12
Time: Confucius was in the 2570s and 2013 months of JihaiBaoqingThe 16th day of Renzi
� The limitations of the spirit of goodness and evil can only be won after encountering the absolute truth. The mind will be connected, that is, the relative temperament and the suffering and unity of the absolute laws of nature. This kind of unity is what theorists call inspiration and philosophers call out beyond. Sensation is beyond. It specifically expresses faith, aspiration and thinking. In the process of transcendental communication, the human heart changes into the heart of Tao and the quality of the atmosphere to obtain new information, the human preservation is reborn, and the infinite preservation moves towards the preservation of fantasy.
Keywords: Psychology; mind; principle; sensory;
In modern times, many scholars often neglect the value of Song and Ming dynasties and ignore their milestone position, because they do not have the theoretical meaning and actual value of reason. So, what practical implications and values does the emergence of the concept of nature and the generation of science have? What practical problems does the science solve? This article will develop from the natural theory and point out through analyzing the mind and the rational relationship that the combination of the absolute nature and the corresponding human heart makes people gain more. The preservation of man changes from the traditional life to the transcendence, and man becomes a real person.
1. The dilemma of the late Confucianism theory
According to the late preservation of China, human preservation is actually a constant revitalization. God gives people energy, and people will gain life and life. Human preservation is an activity of atmosphere. However, human preservation does not grow and thrive like ordinary creatures in nature, but is directionless. The determiner of this purpose, traditional thinking believes that it is the mind. Confucius said: “At seventy, you will not be rude when you want to do whatever you want.” (“Speech·For the Political Department”) It is better to be calm. The mind is the basis for the destruction and failure. The Book of Changes says: “The six combinations are touched and all things are transformed into each other, and the sages move people’s hearts and fight across the country.” (“Book of Changes·尼·尼·尼”) The human heart is the master of the behavior of the people. Mencius said: “I asked Yi Qiu to tell the two of you. One of them was dedicated to it, but Yi Qiu was listening; even though the other listened, he thought that there was a duck that was about to come, and he thought that a bow was coming and shot it. Even though he learned it with it, he was not as good as it.” (Mencius: Gaozi 1)Then you can do it correctly. The mind is the basis or guidance of behavior. Mencius compared the relationship between king and subject to brothers and confidants. Trust can guide the actions of brothers and sisters. Xunzi said: “The heart is the king of the body, and the master of the spirit. He gives orders but has no orders.” (“Xunzi·Xiebi”) The heart is the guide or the one who decides behavior. Because of this, Zhu Xi later called it “the master”: “Nature is about emotion, and the heart is about personality motto. In line with this is nature, movement is emotion, and the master is the heart.” 1
This master’s heart acts with a kind of emotional emotion. This is the basic principle of human behavior, that is, humans always act according to their own love or evil behavior, approach love and avoid evil. Confucius said: “I am determined to learn at 150, and I am determined to learn at 30, and I am not confused at 40, and I am not confused at 50, and I am aware of the destiny at 60, and I am not tempted by the will of my heart at 70.” (“Speech·心文”) The heart is active through the method of desire. Mencius said: “When the mouth is tasted, there are the same as the same as the same as the ear is sound, there are the same as the same as the eyes are color, there are the same as the same as the same as the same as the same as the heart. As for the heart, is it the same as the same as the same as the same as the heart? Why is it the same as the same as the reason? It is the meaning of the sage first gets the same as the same as the heart! Therefore, the meaning of the reason is to be filled with the words of the heart.” (Mencius: Gaozi 1) The heart is good at reason. Xunzi called it the feelings: “The feelings of a friend are good at the mouth, but no odor is beautiful; the ears are good at sound, but no sound is big; the eyes are lustful, but no articles are complicated, so no women are missed; the bodies are good at relaxed, but no peace is happy; the heart is good at profit, but no grain is strong.” (“Xunzi·Wangba”) Xunzi thought that the heart is good. Guanzi points out: “I like to be evil in my heart, and to be vicious in my heart. I am afraid of fear before I have done so, and to be encouraged without adding money. I am sincere and trustworthy.” (Guanzi·Li Zheng) I like to be evil in my heart. “Traditional Notes” says: “When eating men and women, people’s desires are alive; when they die, they suffer, and people’s desires are alive. Therefore, those who want to be evil are the end of the heart. People hide from their hearts and cannot achieve measurement; beauty and evil are all in their hearts, and they do not see their colors. If you want to sacrifice them, why should you give up gifts?” (Traditional Notes·Traditional Notes) Good evil is the most important way of activity of the heart. Humans act according to their evil spirits and seek benefits and avoid harm. This should be the basis for preservation. It is not only useful for humans, but also the preservation principle of many organisms.
People are preserved because of their bad habits. Good deeds come from people’s hearts. The heart, “The Book of Words” says: “The human heart is. The earth hides. It is in the body and is pictographic.” 2 The heart refers to the mind, which belongs to the quality of the atmosphere. The spirit of the spirit, combined with the history of Chinese traditional philosophy, is a mixed spirit of good and evil. Mencius called the good quality of this human nature. The evil quality is what Xunzi calls humanity. The Confucianism of Han Dynasty combined two into one, thinking that the good and bad habits are human nature, and that a certain human nature is the body of the good and bad habits. The heart turns into sex. The mind-based theory has changed to the nature-based theory. On the basis of the nature theory, the basic feature of the preservation method is natural. Good evil is also a natural reaction to humans.
Save it as good, good bad isThe natural reaction of life. This creates a problem: a person’s heart is a mixed habit of good and evil, and his natural reaction is inseparable from good and evil. Good activities loved by good quality are naturally good and worth determining; good activities loved by bad quality are naturally bad and need to be denied. In other words, although the preservation of humans is based on the principle of avoiding bad things, it is not enough to only abide by this principle. This principle only guarantees preservation, or perhaps it only guarantees the preservation of human life, and lacks the value of human beings, etc. This is the problem that Mencius faced.
Mencius’s approach is fundamental governance, that is, the preservation of human beings is at a correct basis or development point, that is, the nature or the heart of all ends. Mencius said: “The heart of obsession is the end of benevolence; the heart of shame is the end of righteousness; the heart of resignation is the end of favor; the heart of long and short is the end of wisdom. A person has four ends, and he has four bodies. Those who say that he cannot overcome the situation and cannot overcome the situation are self-reliant; those who say that his king cannot overcome the situation are exerted. Anyone who has four ends in me knows that he will expand and fill it up.” (Mencius: Gongsun Chou) In life, he has four hearts, and preservation is to expand his nature. Mencius said: “There are so many reasons why people are different from birds and animals; the people go there and correct people to keep them. Shun is clear about the common things, observes people’s integrity, and acts through benevolence and righteousness, which is not a kindness.” (Mencius: Leftover II) Correct preservation is based on the nature of benevolence and righteousness. The Doctrine of the Mean calls it “the way of willfulness.” Doing willful means preservation.
In Mencius, preservation is the natural growth of the earth. As Mencius said, “All those who have four ends in me know that they will be expanded and filled. If the fire starts and the sp
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