requestId:68499ac655b3b9.19042731.
Repel Buddhism, anti-original origin and new: A new interpretation of the “nature of birth” of the two Chengs
Author: Zhang Lianwei Li Han
Source: “History of Chinese Philosophy” Issue 03, 2019
Time: Confucius was in the 2570s and Ji Hai on June 15, Yimao
The two Chengs introduced the concept of “game”, used “life’s nature” to describe “nature is air”, and used “natural nature is reason” to describe “nature is reason” to regulate the differences between Gaozi and Mencius, and bought the gap between the real existence of life and the transcendence of virtue, so as to resist the empty and tranquil nature of the teachings and relieve the threat of the teachings on Confucian philosophy of mind and nature. The two journeys also use the communication of birth, nature, atmosphere and spirit to raise emotions and reason, not only make “birth” rise as the concept of the essence, but also make “birth” no longer a fixed abstract body, but in the endless and endless universe, it further purchases the separation between man and nature, uses “business” as the manifestation of the benevolence of all things, and puts it into the preservation realm of man, becoming the foundation of his kung fu cultivation.
“The nature of life” is the destiny of Cheng and Cheng’s second description and development, and occupies a major position in the two-Cheng Thinking System. Although there are differences in the arguments between Cheng and Cheng, the academic community has discussed a lot about Cheng’s “life’s nature”, but in fact, Cheng also has a clear determination on “life’s nature” and should be considered as the thinking of the cooperation between the two Chengs. From the perspective of academic history, “the nature of life” originated from the discussion between Mencius and Gaozi on humanity and evil, and Gaozi’s statement on “the nature of life” was strongly opposed by Mencius. However, Cheng Jun and Cheng Xi not only determined the “nature of life”, but also adjusted Gaozi and Mencius, which aroused the discussions of later Confucianism and discussions by modern scholars. Teacher Zhang Dainian once believed that Cheng Zhang’s argument “is actually similar to Gaozi, and he most praised Gaozi’s ‘life’ nature’”[1]. Teacher Mou Zongsan cut between Gaozi and the two Chengs. He believed that Gaozi’s “nature of birthinclusive amount” is a description form of experience or natural theory, while Cheng’s “nature of birth” is the direct form of the theory of the universe [2]. Contemporary scholars focus on assessing the connotation and meaning of the “nature of birth” of the second Cheng from the perspective of the intrinsic theory. If some scholars believe that although Cheng Zhang borrowed Gaozi’s “nature of birth”, he actually used the “nature of heaven” in the original “nature of destiny” of the “Doth of the Mean” to incorporate the “nature of birth” and gave it a brand new meaning [3]; the second Cheng “repeated” through the remarks of “nature of birth” and used this to realize the “repeated” of Confucianism [4].绿Those who believe that these discussions help clarify the connotation of the “nature of life” of the two processes, explore their inherent theoretical values, and deepen their understanding of the science of the two processes. However, the academic community has discussed the “nature of life” with its criticism of the Buddha’s question direction and thinking machine. Therefore, this article attempts to understand the connotation of the “nature of life” of the two-Chengdu in the new process of the new Confucianism, reviving Confucianism, and rejecting Buddhism and historians from the beginning. Song Wei felt nervous and hurriedly pulled it out of the flower.
1. Question direction
“Life” and “nature” are two main concepts in Chinese traditional philosophy. They understand the Confucian philosophy of mind and nature. Since the 20th century, the academic community has conducted a large number of examinations on its vocabulary source. In modern Han language, “birth” and “nature” are the same origin. In ancient texts such as oracle bone inscriptions and bronze inscriptions, as long as the word “sheng” is not “sex”, the word “sex” is derived from the word “sheng” [5]. In Gaozi’s discussion on the condition of nourishing the conditions and Mencius, Gaozi believed that “the nature is turbulent and water, and it depends on the east flowing east, and it depends on the east flowing west” (Mencius: Li Zi 1). This view was opposed by Mencius. He believed that if we follow this logic, the nature of a human being is like a cow, and the nature of a horse is like a horse, which eliminates the difference between humans and birds. Therefore, he advocated the human beings to tell goodness and opposed Gao Zi’s explanation of “the nature of life”. Mou Zongsan, a representative figure of modern neo-Confucianism, said: The nature of self-cultivation is the undercurrent, extreme and non-authentic part of Confucian humanistic theory; the nature of self-processing or virtue is “is a transcendent nature, the rational and natural nature of fantasy theory, the extreme aspect of Confucian humanistic theory, and the humanistic theory unique to Confucianism, and the characteristics of the authentic Confucianism’s authentic nature”[6].
The Ercheng, as the founder of the Song and Ming dynasties and the main promoter of Taoist theory, vigorously promoted Taoist tradition and maintained Mencius’s nature good discussion. As the second Cheng said, “If you don’t know that nature is good, you will not learn by words.” [7] “Xunzi is very biased, and only one sentence of ‘nature is bad’ has already been lost.” (“Er Cheng Collection”, page 262) From this we can see that the second Cheng regards “nature good” as the value standard of Confucianism, and uses it as the basic standard for determining the Confucian state. Although Xunzi was the main representative of Confucianism in the pre-Qin period, because he promoted the slander and deviated from the focus value of Confucianism, he was therefore excluded from the Tao. However, in the discussion between Mencius and Gaozi, the two Chengs adopted a harmonious attitude. As Cheng said:”If Gaozi does not regard the ‘natural nature of life’ as a negative example, this is also nature. The nature of the person who is born after he is born, so he has different differences.” (“The Collection of Two Chengs”, page 63) also said: “Gaozi talks about the genius of life, which is a perfect way to describe the character. Mencius’s nature is good, and he speaks it from the root of the root. The nature of life is the saying of life.” (“The Collection of Two Chengs”, page 1253) The inheritance and development of Gaozi’s “natural nature of life” has been questioned and criticized by later generations. As Dai Zhen said in “Mencius’s Words and Meanings”: “Mencius” says that “Mencius” is about nature, and “Mencius” says that nature is good, and it was different from Chengzi and Zhuzi, who thought it was completely different. Instead, he took Gaozi’s “nature of birth” as consistent with Confucius. He created the name “nature of elegance”, and used reason to regard the goodness of Mencius as the basis of life. People and birds have the same results, and they doubted Mencius, which is said to be the reason, and they are not consistent with Mencius, and they cannot be understood as “The Nature of Economy” and “The Nature of Economy”. Mencius said that Gaozi said “the nature of life” and said that Cheng and Zhu said that they did not help Gaozi but agreed to Mencius’ refutation?[8]
As in modern times, although the academic world has determined the inherent value of the “nature of life” of the two leaders, their thinking on the “nature of life” has rarely developed, which limits the understanding of the meaning of the “nature of life” of the two leaders. The author believes that the two leaders determine the “nature of life” and are closely related to their rejection of Buddhist and old people, maintaining Taoism, and changing new information Confucianism. In terms of its direct internal agility, the rise of Neo-Confucianism caused by the prosperity of Taoism and Taoism. During the Northern Song Dynasty, the Buddhists and Masters practiced among scholars and officials, “the students withered and mostly learned from Buddhism” (“Er Cheng Collection”, page 429). Even the two Chengs confirmed that Buddhism “has a profound point”, but this also led to the strong sense of crisis among brothers Cheng Jun and Cheng Xi. Cheng Jun said: “The harm of Yang and Mo is more than that of Shen and Han; the harm of Buddha and Lao is more than that of Yang and Mo. Yang is for me, and he is susp
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