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Zhang Huan’s analysis of “metaphysical” and its establishment of the body of heaven
Author: Ding Haoxiang
Source: The author authorized by Confucianism. Originally published by “Philosophy Research” Issue 08, 2020
Abstract:The fundamental difference between Song and Ming Philosophy and Han and Tang Confucianism lies in whether it can be seen from an invisible perspective. Therefore, whether the Confucian nature of heaven can be reshaped from a metaphysical perspective has become the ambition of Song and Ming Philosophy beyond the Confucianism of Han and Tang Confucianism. In the “Five Sons of the Northern Song Dynasty” representing the creation of philosophy, Zhang Yu faced the theoretical impact of the teachings and carried out multiple explorations on the basis of absorbing the physical wisdom of the teachings. In Zhang Xuan’s analysis of “metaphysical”, “metaphysical means to obtain the elephant” and “self-gaining this name, and obtain the elephant” represent his thoughts on the nature of heaven and its structure, and thus distinguish “Taixian” and “Taixian”, and finally use “Taihe” to represent the unity of the two beyond the two; and by comparison of “it nature” and “it shape”, the unity of “Taixian” and “Taixian” is expanded into a kind of intrinsic theory, which becomes the origin of the two Chengs’ “natural theory”, the relationship between Cheng and Zhu’s rationality and atmosphere and the “one difference in principle”. The “two advances instructing” proposed by Zhang Su also opened up a way for the learning path for the two differences between Cheng and Zhu and Wang Xin.
Keywords: Zhang Xuan; Five Sons of the Northern Song Dynasty; Metaphysical; Taiyin; Taiyang
As Confucianism that emerged again under the combination of imperial power, Song and Ming Neo-Confucianism had to solve two problems: one, that is, it represents the formation of the fantasy personality beyond the so-called fantasy personality; the second, it must provide this fantasy personality with the basis of the body of the way of heaven, which reflects the metaphysical intrinsic meaning of Song and Ming Neo-Confucianism beyond the Han and Tang Confucianism from the most basic perspective. What Confucianism calls the pursuit of unity between man and nature, which is manifested in the differences in the harmony between the two issues. Regarding the first question, from Fan Zhongyan’s “After the worries of the world and the joy of the whole country” (“Fan Wenzheng Gong’s Letter Collection”, page 169), to Zhou Dun’s “Ambition of Yi Yin’s aspirations, and what Yan Zi learned” (“Fan Dun’s Collection”, page 23), it marks the formation of the fantasy personality of the science and fantasy personality; the second question, that is, supporting this fantasy’s original body of the way of heaven, becomes the task that the followers must face. Because if the fantasy personality lacks the basis of the body of the heavenly way, then Confucianism can only be said to be a simple and pure worldly situation. As long as the Confucian fantasy personality is reminded of the basis of the nature of the heavenly way, it is to explain that its fantasy is based on the basis of the unity of man and nature, and it is also true that the strictness and depth of the theme of the Song and Ming dynasties “nature and the heavenly way do not see the difference between the little New Year” (“Zhang Lu”, page 20. The next quotation is only the page code) is shown.
1. “The metaphysical one gets its name”
If it is said that fantasy personality represents the tradition of humanistic energy of Confucianism, then for Confucianism, the so-called metaphysical intrinsic consciousness is a new thinking dimension; and this kind of thinkingThe importance of cerebral dimensions is derived from the Confucian and Buddhism relations since the Middle Tang Dynasty. Since Korea became more and more settled in the Confucian “Taoism” concept, it began to prosecute Buddhism, and was soon subjected to the secret rebellion of the five ancestors who once emerged from Confucianism into Buddhism. Zongmi once wrote “The Discussion of Huajing Yuanren”, which based on teaching theory, and launched a dramatic counter-criticism of the Confucian and Taoist schools of the Middle Land. He wrote:
Those who practice Confucian and Taoist today only know that the recent one is the ancestor and the father, and the body is continuous, and they can be affected by this body; in the distance, the chaos is divided into two parts, two produce heaven, earth, and man, and three produce thousands of things, and all things and people are the foundation. (Shi Jun, Dong Qun, page 11)
Obviously, this is a clear criticism of the cosmic biochemical theory of Confucianism and Taoism by Zongmi’s empirical wisdom in sects. After a comparison of the theory of the three teachings of Confucianism, Buddhism and Taoism, Zongmi concluded: “The two teachings are only powers, and Buddhas are also powers. They practice every strategy and are cruel and good, and they are both governed. All three teachings can be followed; if all the methods are recommended, the principles are reasonable and the nature is the only way to decide.” (Ibid., page 21) The so-called “decision” here refers to the “decision” religion that can truly destroy its roots. The Confucian and Taoist schools say that it is just a kind of “rights religion”.
Why do the Confucian and Taoist schools believe that the Confucian and Taoist schools are just a kind of “power religion”? This important depends on its metaphysical intrinsic consciousness that is manifested by the teachings of emptiness and wisdom; and is respected by the two Confucian and Taoist religions investigation of the amount of money The “all things and people are the foundation” of href=”https://sites.google.com/view/sugardaddy-coding/”>bearing actually only stays in the biochemical world that is growing. In Zongmi’s view, if human civilization is based on the foundation of the biochemical phenomenon of the instinct, then this can only be a kind of “power religion”, and its world is also the world of power religion. It is obvious that Zongmi’s comments raised a question for the emergence of Confucianism on how to raise the metaphysical consciousness of Confucianism.
If Zongmi’s group of comments are compared with later physicists’ investigation of Confucianism in Han and Tang, then their criticisms are fundamental and can be realized. Of course, this also shows theorists’ profound examination of the lack of Confucianism in Han and Tang dynasties. For example, Master Zhang Xiu had the following comment:
In ancient times, those who learned it established the principles of heaven. After Confucius and Mencius, their minds were not conveyed, and neither Xun nor Su could be understood. (Page 273)
He only said that he thought that the principle of the subtlety of the Tao was not enough to discuss it. He must take my book as a proof of it. Confucian scholars in the world also claimed to himself: “My Six Books have not been written, and Confucius and Mencius have not been completed.” From then on, they believed in their books and followed their principles, and the whole country was in the same style… (Page 4-5)
In these inspections, Zhang Xiu naturally settled in the life attitudes that Confucianism should have., and Fanyu’s inspection is important in terms of the theoretical perspective of Confucianism, especially in terms of “the subtle principles of the Tao, which cannot be discussed by Confucianism.” If we take the second Cheng’s “Yesterday’s meeting, we will talk about each other, which will make the feelings unhappy and hate them for a long time. This statement has become a nationwide trend, how can it be saved” (“Er Cheng Collection”, page 23), then the teaching’s advantages and pressure on Confucianism in metaphysical exploration will be very clear. Why did Confucianism fall into this format in the early Song Dynasty? This is what Zhang Su summarized, “The minds of Confucius and Mencius are not conveyed, and neither Xun nor Yang can be understood.” Obviously, in Zhang Xiu’s opinion, it was precisely the “untransmitted” after Confucius and Mencius and the “Emperor Xun and Yan cannot be able to know” as the founder of Confucianism in the Tang Dynasty that led to the reality that Confucianism is controlled by others. This shows Zhang Xuan’s in-depth understanding of the lack of metaphysical perspectives of Confucianism in Han and Tang dynasties.
So, how will Zhang Xu face this difficult problem? Liu Da Shi once thought about Zhang Xu in his early years and said: “The teacher and the teacher read his book (referring to Zhang Xu’s advice to read the “Doctor of the Mean” – a note by quoting). Although he loved it, he did not think it was enough, so he visited the old man’s book again, which was exhausted. After studying the years, he knew that he had no gain, but instead sought the Six Paths. “(Page 381) and Fan Yu also pointed out in the “Preface to Zhengmeng”:
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