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The dilemma and future of mutual communication – A new exploration of the mindfulness of people in Wang Chuanshan
Author: Xie Xiaodong (Teacher of the Department of Philosophy, Ph.D., Director)
Source: “Philosophy”, Issue 04, 2019
Time: Confucius was in the 2570 year of Jihai Puyue Bingxu
Jesus June 18, 2019
Abstract
The existence of people in Wang Chuanshan
Two statements. The previous statement was that it was about mutual hiding and intercourse, and its text was basically based on “The Book of Shang”; the latter said that it was about the human heart, and its text was based on “The Complete Talk of Reading Four Books”. 投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投� It is said that when facing the dilemma of inseparable personality, the future of solving the problem lies in returning to Zhu Zi’s human heart through the hole. In the minds of people who say later, Chuanshan not only resigns to Zhu Zi, but also distinguishes him from Zhu Zi. The basic difference is that Zhu Zi believed that the heart of Tao is emotion, and the boat mountain stipulates that the heart of Tao is nature.
The problem of people’s hearts is the main problem in Wang Chuanshan’s philosophy, which has attracted the attention of some researchers at home and abroad. [1] However, there is one most basic shortcoming in the current research, namely, it does not pay attention to the forward and backward changes of the mind and thoughts of the King of Shipman. It has never noticed that there are two forms of the mind and thoughts of the person. The author believes that the mutual hiding and intercourse structure based on the text of “Shangshuo Books” has become the preface of the ship’s mind mind thinking, and the human heart through-hole structure based on the text of “Reading Four Books” has become the postface of the ship’s mind thinking. Generally speaking, the learners pay more attention to Chuanshan’s previous statements and have made more detailed statements [2], while the discussion of Chuanshan’s posthumous statements is very lacking [3]. Therefore, this article attempts to analyze the content and relationships of these two statements in detail above the previous research and research foundation.
1. Basic content of mutual evasion and intercourse
In the Confucianism of Dongya, the literary basis of the human heart and the Taoist heart is the sixteen words “The human heart is dangerous, the Taoist heart is subtle, the essence is unique, and the ultimate is the sixteen words” in “Ancient Literature Shangshu·Big Yu Zu”. Zhu Xi used the above text as the basis to give the system a classical view of people’s hearts and minds, and influenced the relevant arguments in Eastern Asian Confucianism. It can be said that Zhu Zi is the paradigm for the problem of the mind and mind of people in East Asia. Others should put forward their own related thoughts through the conversation with Zhu Zi. They can be more like Zhu Xi’s viewpoint, such as Li Ligu; they can also oppose Zhu Xi’s viewpoint, such as Luo Zhong’an. However, they will not ignore Zhu Xi’s views. However, Chuanshan is very different from them. From the perspective of emotion, he had a weak understanding of the dialogue with Zhu Zi when he developed his thoughts before he developed his mind. Chuanshan describes its previous statement out of its own unique problem consciousness, that is, to establish the correct Confucianism and oppose the differences between inside and outside the Confucianism. In his opinion, the sixteen-character mind-speaking is a Confucian state and has the effect of clearing the edges and correcting the subject. Previously, Zhu Zi, Wang Yangming, Zhan Ganquan and others regarded the Sixteen characters as the Confucian state, but they did not use this as a basis for descriptive description of the view. In Chuanshan, the hearts explored by Buddha, Lao Tzu, Gaozi, and King of the Die Sects in the Confucian Republic are actually the hearts of the people, that is, “those who speak the hearts of the whole country will be steeped in the hearts” (“Shangshu Yinyi”). In other words, the various hearts mentioned in the opposite direction are actually nothing more than the heart of the people as the Confucian rule said, and they have not reached the level of Taoist heart. In this regard, Wang Chuanshan distinguished Confucianism and its opposition through the distinction between Taoist hearts and people’s hearts. Regarding this point, colleagues in the academic community have already discussed it. [4] Therefore, the following is a reflection of the mutual hiding and intercourse redirecting to Chuanshan.
1. Propose of the Destiny
Chuanshan pointed out in “Shangshu Yinyi” that “happiness, anger, sorrow, and joy are the hearts of people. Being jealous, shameful, respectful, and long and short are the hearts of Tao. These two things hide from each other’s homes and share their uses.” Chuanshan believes that the four emotions (natural emotions) represented by joy, anger, sorrow and joy belong to the bearing women into the heart of the heart, while the four ends of the heart of the heart (moral feelings) belong to the heart of the Tao. The relationship between the heart of the people can be concluded as the subject of “hiding from each other’s house and exerting their uses”. Because this topic is relatively long, this article summarizes it as “drawing from each other and hiding”. [5] It should be said that the seven emotions (or four emotions) belong to the human heart and the four ends belong to the Tao heart. From the perspective of Confucianism in Dongya, there were many comrades before Chuanshan, such as Li Tuixi and Chengniuxi who died in the 16th century, so it is not different. However, Chuanshan has a very unique way of dealing with the relationship between people’s hearts and minds, and it also requires a step-by-step explanation. However, before this, I need to introduce ChuanshanRegulations on the concept of human heart.
2. Concepts of the human heart and the Tao heart
Chuanshan believes that the human heart concept is the first concept of the sixteen-character heart expression. “What is the wife who has a heart? The nature of the wife is formed, and it is formed in one movement and one static. One movement and one static must have the same, strange, attack, and take. The same, strange, attack, take, and joy, anger, sorrow, and joy will be born.” (Synopsis) He believed that the human heart comes from the static circulation of the yang atmosphere, and in particular, it is the “same attack” of the yang atmosphere. The mutual influence of the yang and the yang atmosphere leads to the generation of “joy, anger, sorrow, and joy”, and the static of the yang and the yang and the yang and the yang and the yang and the yang and the yang and the yang can also be said to be “union”, “Therefore, the hearts of the yang and the yang are unacceptable to oneself.” Chuanshan thinks about the source of human heart from the perspective of the theory of the atmosphere into the universe, which may be regarded as the concrete transformation of Zhu Xi’s “four ends are the development of reason and the seven emotions are the development of atmosphere” (Volume 53 of Zhu Xi’s Words). In Chuanshan, “the human heart is a vain for use” [6]. The word “大” comes from Zhou Dunxuan’s title of “大大大, “大” (“Tongshu”). Zhu Xi understood Zhou Dun’s “several” in the word “human heart” and used the principles and desires of heaven to instigate the hearts of people. His views had a great impact on later generations. But for Chuanshan, the human heart is “a thing”. “The most basic thing about a person’s heart is a matter… However, the self of a person’s heart is only a few things, but lacks the body of a person.” [7] From the perspective of morality, a person’s heart can be good or bad, and has uncertainty, so people cannot settle down here.
The exploration of Chuanshan’s source of Taoist heart is also unique. “If a lady has a Taoist heart, then ‘the one who follows it is good’, and that is the one who follows it is good’. It is actually the quality of softness, silence, health, and smoothness. Softness, silence, and smoothness are considered benevolence, righteousness, kindness, and wiseness.” (“Shangshu Yin Yi”) Chuanshan believes that the Taoist heart comes from the “Yi Ji” “who follows it is good”, that is, singyang himself. And the so-called Yin Yang actually refers to the virtue of the universe. Based on the principle of being healthy and gentle, benevolence and wisdom appear in the moral level. Therefore, the mind of Tao has the characteristics of goodness, or perhaps goodness forms nature. The word “real” worth noting in the aforementioned quotation is very important for understanding the nature and nature of the mind of Tao. “The heart of Tao is the reality of static, the wealth of building a material and building a position, and harmoniously and becomes the self-development of light.” (Issue 1) The “reality”
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