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“A book is very different, but it is not a regression to one”
——A discussion on the humanitarian theory and its metaphysical basic research
Author: Rong Lin (Deputy Editor of the Humanities Editorial Department of the Chinese National Library and Information Guessing Center)
Source: “Literature, History and Philosophy” 2018 Issue 6
Time: Confucius In the 2570s, the 21st month of Jihai, Gengyin
Wang Chuanshan believed that humanity is not based on a certain absolute source foundation and is inherently regulated. It is composed of a life and social reality that cannot be opened to human cooperation. Humanity is essentially a “differentiated” nature. Chuanshan’s emphasis on the “differentiation” nature is related to the thought trend that has become increasingly valued due to the development of commercial economy since the Ming Dynasty. Assessing Wang Chuanshan’s humanitarian theory will help manage the basic face of the transformation of the Ming and Qing dynasties, and in turn, more accurately grasp the modern connotation of the Ming and Qing dynasties’ thinking.
Keywords: Wang Chuanshan/Humanitarianism/Metaphysical Basics/Modernity
Title notes: This article is a phased result of the National Social Sciences Fund project “The Transformation Research and Research on Wang Chuanshan and Modern Chinese Presentation” (14BZX034).
Since the time of human beings entering civilization, human beings have been constantly thinking about all natural things and reflecting on people themselves. In the process of pursuing questions such as “what is man” and “what is humanity”, philosophers have gradually formed various views on humanity. The thoughts of the Ming and Qing Dynasties “Well, I see you again, Aunt Wu.” Wang Chuanshan proposed the inventive “Sexual Day” and emphasized the “concept of humanity being born and developed in reality”①.
As early as the Japanese period, Wang Yongxiang (Xiaoshou) reviewed the mental and mental problems such as Chuanshan Life Day and other mental and mental problems in Chuanshan Life Day and other mental and mental issues in Chuanshan Life Day and other mental and mental issues in “Wangchuanshan Life Day and Social and Social and Social and Social and Social, Zhang Xitang fully determined the value of Chuanshan Life Day and Social. He said: “The teacher and teacher’s mental and mental discussions are based on the nature of form and color, and life Day and Social, is also It is in line with the statement of real vitality; as for the one-centered personality and the one-centered reason and desire, it is said that it must treat things in a different way without a thorough analysis. It is a very valuable statement from evil, and the opinions of the syllable are consistent with the opinions of the syllable. “③ Zhang Dainian also believed that “Chuanshan has a unique academic statement, that is, the theory of nature is born every day, which is a new theory that is unique in humanitarian theory”④. These are all concerns and determinations about Chuanshan Life Day. Zhang Xuezhi believed that Wang Chuanshan’s humanity includes three aspects: one is human psychology, that is, the principle of endless life, and also human life itself; the second is the nature of nature, human beings are invisible, and the real humanity is all in the nature, and the nature of the atmosphere is the expression of the nature; the third is the nature of the atmosphere, that is,The nature of the atmosphere. “The nature of nature is one, but it must express the real and distinct nature of people with different temperaments. What Wang Fuzhi talks the most is this aspect of nature.” ⑤ Zhang Xuezhi pointed out here that Chuanshan’s emphasis on “different nature”. Zhang Liwen explored Chuanshan’s life theory from the perspective of harmony and science, and he believed that “life is a unique relationship”⑥. Chen Yun believed that Chuanshan’s “Sexual Days and Chen Cheng” reminds people of the world and time discovery. Human existence has a world-wide structure and develops into a process. Time-oriented concept is essentially a “real concept”⑦.
It can be seen that since the beginning of the country, the academic community has already discussed a large number of discussions and profound results on Chuanshan’s life. The current research and discussions in the academic community have already touched on the relationship of “one book, one book, one book, and the concept of “reality”, but unfortunately it is not profound. The author believes that the humanistic reality of the ship’s sexuality is known as its metaphysical basic “one book” and “all the differences” related issues, as well as the modern characteristics shown in these issues, are worthy of our deep exploration. The author does not care about his contempt and makes some explorations here to ask the Fang family.
1. Realistic Creativity: Wang Chuanshan’s humanitarian theory
The two Chengs and Zhu Xi set the moral theory on the basis of experienced humanitarian theory, and valued the pursuit of human fantasy realm and the realm of morality. Because of the broad and certain nature and meaning beyond nature of the “nature” in his studies, the ultimate goal of his moral knowledge is to recognize the “nature”. Although they also acknowledge that people actually need to come to the worldly material life, in order to realize the illusion of human nature, “nature” and “human desire” often present an opposite state. And because of this contradiction, Cheng and Zhu’s moral pursuits are empty.
Cheng Zhu’s moral learning is said to be of the essence of receiving teachings, but from the source it is said that it comes from Mencius. In the history of Chinese philosophy, “Confucian and Mencius” as representatives of the Confucian school are often called each other. However, although Confucius and Mencius’ philosophy have similar content and similar ethical ideas, their philosophical forms are different. Confucius’ philosophy is based on the most basic principle, “The son does not speak of strange powers and gods.” Confucius avoids talking about things beyond the experience of the world. He often only puts forward the principles and initiatives of moral norms, such as “benevolent people love people” or “benevolence”, “meaning”, “gifts” and “wisdom”, but does not explore the basis behind these moral norms. Mencius had a disagreement. He wanted to explore the underlying principles and try to give a deeper explanation from a theoretical perspective. This is Mencius’s “hidden heart” and “four ends” study. How can ordinary people become virtues and saints? In general, Confucius advocated Zhang’s experience-type “learning and practicing it at the same time”, while Mencius advocated Zhang’s experience-type “seeking peace of mind”. Confucius said, “Nature is close to each other,” that is, confession should cultivate virtue in the experience activities of real life; Mencius believed that people themselves have good natures, and the so-called moral character refers to checking in the hearts of people.and return to its predecessor nature. If a person does not “being mind” and “fostering mind” well, he will be at risk of falling into the acquired moral nature and becoming evil. Therefore, in order to support the acquired nature of “goodness”, Mencius proposed the way and way of “seeking peace of mind” that is inherently beyond the characteristics. Wang Chuanshan developed his theory on the development of humanity by inheriting Confucius and criticizing Mencius and teaching humanitarianism. He said:
Mencius also stopped saying “nature is good”, and he could not fully enter the newborn nature by realizing, illuminating, transforming, and not knowing. The Doctrine of the Mean says that the sky of “brightness” and the sky of “no destruction” are different, but they must be divided into two levels. There is no rhythm here, and the evil thoughts of “must be entered into mustard seeds” and “now becoming a Buddha’s nature” are all born from this. Yu always says, “Nature is born every day, life is received every day”, and it is different here. In the heaven of heaven, “not rush” and in the heaven of man, “not judging”. ⑧
Chuanshan believes that Mencius talks about the “good nature” and the “big” that is truly brilliant, the “saint” that transforms it, and the “god” that is holy but not measured, as if he can be a holy person in life, but in fact, these holy persons that Mencius talks about cannot be as good as the firstborn nature of human beings. The “narrow heaven” and “non-destructible heaven” mentioned in “The Doctrine of the Mean” should be divided into different parts in Chuanshan. “non-destructible heaven” means that things have infinite energy and strength, and the two “something to be
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