requestId:684c3e445fdc83.87344696.
The Transformation of Confucianism’s Mind and Nature
——The Creation of Thoughts and the Location of Taoism
Author: He Yixin (Dr. Philosophy, lecturer at the School of Philosophy in the School of Science and Technology of the Confucianism)
Source: “Fudan Journal: Social Science Edition” 2020 Issue 4
Content summary:Ziyou is a representative figure of the later door students of Kongmen and is the beginning of the Confucianism’s Mind and Nature. According to the “Speech” and other records, Ziyou is capable of celebrating, especially with a profound association for celebrating the ecclesiastical society. His emphasis on “Ben” comes from the creation of “Lee”. He cared about the preservation activities and emotional state of people, regarded the vision as the development point and the place where he fell in his heart, and understood the meaning of gift making from the perspective of emotional expression. Due to long-term concern and reflection on inner consciousness and emotional activities, in “Self-Personality”, Ziyou shows a new thinking path based on the study of human nature and the logical circle based on the study of human nature. This path is to connect with heaven and man, inside and outside, integrate the gifts of “Pen” and “Book”, and learn from the theme of “creating virtue in the middle”. While inheriting the moral education nature learned by Confucius, it has made new evidence for the needs and methods of education, and also provided a framework for thinking for future generations to discuss humanity, character, and mind. It opens Si Meng’s theory of mind and nature, which is different from the latter, which can be called “character-psychological theory”. If the direction of Ziyou’s double book as seen in “Theory” and other aspects is the late development of Ziyou’s learning; then the “character-mind theory” in “The Self-Debut” is the development of his long-term dip. Ziyou turns the thinking path of “character-mind theory” from his concern and thinking about “originality” and is a key figure in the transformation of Confucianism’s mind-nature theory. If you pay attention to the Taoist sect today, between Confucius and Zisi, in addition to Zengzi, you should also have the status of Ziyou.
Keywords: Ziyou/Sexuality/Personal Arts Discussion/Taoism
Title Note: This article is the result of the stage research and discussion of the National Social Science Fund youth project “The Advancement of Kongmen Chengde Studies” (Project Consent No.: 17CZX033).
Confucius, with his exemplary preservation, became the highest fantasy of the post-Seventy Sons and even the entire Confucianism. His thoughts and words are integrated with his life and are in a perfect state that has not yet been separated. But this situation is not something that everyone can do. Therefore, how to introduce a understandable way of thinking from Confucius’ examples of learning and thinking, so as to better understand Confucius and enlighten Confucius, and to better guide the realization, this is the thinking task of learning after the Seventy Sons. Here, Ziyou can be said to be a key character. His greatness lies in the creation of his thinking. He was good at literature and was particularly capable of educating the school, so he focused on his studies. He turned around and cared about the preservation activities and emotional state of people’s hearts. As a result, he dived and turned into a thinking path of “character-heart discussion” and became Si MengxinThe first guide to the learning of nature.
Ziyou, whose surname is Yan, is named Yan, and is forty-five years old. ① is similar to Youzi, Zengzi, Zixia, and Zizhang. “Online” lists “A sentence introduction: A sweet and sweet literary virtue that is warm and cool”, “word”, “political affairs”, and “literary” in four subjects, including ten representatives. The representatives of the first three subjects are all late-stage students; only “Literature” (letter articles) Lie Ziyou and Zixia are representatives of late-stage students. Later students will re-examine the study, and later students will re-examine the study of literature. ② However, according to literature, there are still major differences between travel and summer. In short, Zixia valued the tradition and inherited the Six Paths, and Zixia made great contributions; Ziyou was good at thinking for a long time, and the diminishingness of the romance articles revealed the path of thinking.
The world-renowned literature about Ziyou is scattered in “Theory”, “Travels”, “Confucius’s Family”, etc., not many of them. In the past, some scholars pointed out that “Travels? Gifts” was written by Ziyou. ③ However, in the study and confession of the history of thinking, “Travel” is a “elegy” of the trend of thought in the mid-term warfare. It should be from the hands of late-stage scholars of the Ziyou school, and it will not be Ziyou’s work. ④ However, Guo Dianzhu has an article called “Self-professional”, which has various evidences and is very likely to be Ziyou’s work. Therefore, our assessment of Ziyou’s thoughts is important to two types of literature: one is the pre-Qin literature that has passed down the world, especially the “Speech”; the other is the “Speech” by Guodian Zhu’s “Self-Presenting Oneself”.
1. The main course of Ziyou, such as “The Book of Songs”, has been good at growing up in tribute articles. The difference is that Ziyou has his own strength, so he is not satisfied with this, but has a further step to explore the foundation of the article. So, there was a distinction between Ziyou and Zixia.
Ziyou said, “Zixia’s doorman boy should be able to turn around, and move forward and retreat. It is enough to suppress the end, but the original fault is not. What is the case?” Zixia replied, “Ah! He said, “I have been wandering! Who should first pass on the way of correcting people? Who should be tired afterwards? It is like judging plants and trees, and differentiating them. How can the way of correcting people be corrected? There are only saints who have the beginning and end of the way!” (“Speech? Zi Zhang”)
Zhu Zi tried his best in this chapter. ⑤ In “Collected Notes”, he himself explained it first, and then he did not criticize Cheng Zi’s words in all four ways. Reflecting on the contrary, the downward learning of sweeping, versus moving forward and the upward development of the higher and far-reaching are inherently divergent; the near, the small, the higher and the far-reaching, the main and the last are not the same as the inclusive VIP components are two. As Cheng Zi said, “The scoop should be opposite, that is, the metaphysical one.” “Once the scoop should be opposite, you can get to the sages.” Zhu Zi said: “Just learn the end and the root is here.” ⑥ Obviously, Song Confucian stood on the side of Zixia and criticized Ziyou’s criticism of Zixia.
Cheng Zhu’s words are not difficult to understand in the science system. But this argument and criticism, can you follow this statement? The focus of the problem may not be. This involves issues such as learning the main theme and basis.
First, the main topic problem. It is the same thing, and intention and intention directly determine the preservation consequences of human beings. Ziyou’s original intention may not be to say that the doormen should not be slandered, compatible, or retreat, but to criticize the doormen of the Zixia Education, with the most basic principle and unclear theme. Therefore, the slap, slap, slap, slap, slap, slap, slap, slap, slap, slap, slap, slap, slap, slap, slap, slap, slap, slap, slap, slap, slap, slap, slap, slap, slap, slap, slap, slap, slap, slap, slap, slap, slap, slap, slap, slap, slap, slap, slap, slap, slap, slap, slap, slap, slap, slap, slap, slap, slap, slap, s ⑦ From this meaning, Ziyou’s criticism is correct. Zixia is a detailed person. From his perspective, it is not unreasonable to use scrubbing, simulating, and retreating as the beginning of the doorman’s learning; but the question is, before this, can the doorman have an exact purpose? First, there is a theme, and all detailed activities can be eased under this theme and become an internal circle of the learning of virtue. Otherwise, no matter how well you do, it will be difficult to get into the bottom of the problem and be of no benefit to the most basic foundation.
Secondly, it is related to the main theme and there is still a destiny of kung fu. To learn kung fu, you must have a clear place. Every time I do something, I want to do it well. This is also a place, but this place is scattered, inseparable, and tracing things from the outside, and it is not sticking to the overall preservation of people. For the true landing of learning, it should be the virtue of a person with general meaning. The Doctrine of the Mean says: “If you do not reach virtue, the ultimate Tao will not be condensed.” The ultimate virtue of a person is the place where Tao is gathered, that is, the place where kung fu falls. Wherever this fall, Confucius called him “Ji”. When you are in Confucius, no one kn
