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Zhu Xi’s comment on “The Continuation of Goodness to Become Nature” – and its differences with Mencius’s saying that “The Confucianism” is the source: “The Zhou Yi Research” No. 5, 2024
Abstract: “The Continuation of It is good, and the Consummation of It is the Confucianism” since it has been valued by Confucianism. The scholars have different interpretations and still say differences today. Disagreement among modern times, most Confucians linked their nature with Mencius. Zhu Xi’s interpretation emphasized the difference between the two, which is based on four: First, the “Xi” says that in terms of the six-member nature, the “pure and ultimate goodness”, while Mencius said that “the nature of people” is “in the way of saying nature”. href=”https://tw94love.net/”>Baocai sweetheart network is good in nature; second, “Zhi Zi” says “good comes first, nature comes later”, while Mencius said good in nature is “nature comes first, good in nature comes later”; third, “Zhi Zi” says that in terms of the way of heaven, Mencius said that good in nature is only about the way of human nature; fourth, “Zhi Zi” says that the way of heaven, the way of heaven, the way of heaven, the nature of the characters is born, and Mencius said that good in nature “has never been pushed to the original head.” Therefore, Zhu Xi did not agree that “successfulness and achievement of nature” was equivalent to Mencius’s words of good nature, but regarded it as the source of what Mencius said of good nature.
Keywords: Zhu Xi Abstinence of nature Mencius Cheng Jun Abstract of nature
Author introduction: Le Aiguo (1955-), from Ningbo, Zhejiang, a middle-level researcher at Zhu Zi’s research and researcher at Wuyi Academy, a professor at the Department of Philosophy at the Department of Minzu, and an important research and development.
About “Yichuan·Shiren” “One yin and one Baobao.comYang’s saying Tao is good, and it is accomplished is nature.”[1]. The “History of Chinese Philosophy” in Rongyoulan’s early years believed that this is the relationship between Tao and nature: “The Tao refers to the reason why all things are born, and the nature of people is divided into one part of Tao. All Tao is born is not evil; therefore it is said that ‘Continue is good’. Tao is divided into a certain department, and then it is determined to achieve something; therefore it is said that ‘Consolidation is nature’.”[2] The New Encyclopedia of the History of Chinese Philosophy in Rongyoulan’s old years 》 also says: “This means that human ‘nature’ is directly divided from ‘Tao’. From ‘Tao’, what is divided is the ‘life’ given to people; from ‘huo’, what is divided is the ‘nature’ that human beings receive (‘it is the nature’). Because ‘nature’ is directly divided from ‘Tao’ , what is good (‘there is good’). This statement is basically different from Meng’s nature goodness, but it is more abstract and mysterious. “[3] In the eyes of Rongyoulan, the word “Zhi” talks about humanity from the way, and humanity goodness, and it is different from Mencius’ nature goodness. This view isStyle. [4] However, in the interpretation of the differences between the people and the people, Jin Jingfang believed that the “Yi Ji” was written by Confucius[博官网5], which explains “博官网” “resuming goodness to become nature”, saying: “‘One yin and one yang’ is the flow of air…’It is good that continues, and continues. The way of one yin and one yang continues, and the life and rest is continuous without any end. This is good. Goodness is the ‘yuan’ The goodness of goodness… The Tao that transforms into wind and rests constantly is in a perfect and incomplete fantasy state, which is good. ‘It is nature’, when the goodness that transforms into wind and rests constantly becomes a specific thing, it is nature. ‘[6] In Jin Jingfang’s view, what the “Xiang” says is the perfect and incomplete fantasy state, and the natural nature of all things being born. He also said: “If a person can combine his virtue with the universe and his world, he will follow the natural laws, which is good. Good is not nature, and the ‘achieve’ is nature.” He also interprets “nature is near, and it is far away” as: “Nature is natural nature, and people are similar, so it is said to be close. It is acquired and defilement, and people Baobao.com dcard is very different, so it is said to be far away. The nature of nature is not so verbal, and good deeds are formed by acquired environment and teachings, and people have their own differences. Mencius’s “humanity is good”, Xunzi’s “humanity is bad” and the “good and evil” of later generations, and there are good and evil. ’, ‘Good and evil are mixed’, both are inconsistent with the distant statements near Confucius, and are not correct. ”[7] Jin Jingfangming confirmed that the “responsible nature” in “Zhi Zi” talks about natural nature, not about human nature. Mencius’s arguments about good nature are not only different from what “Zhi Zi” says, and are not suitable for what Confucius said, “Nature is close to each other, and is far away.” Obviously, Jin Jingfang’s interpretation of reading is different from that of the Friends. This article focuses on the assessment of the Song and Ming Confucians, especially Zhu Xi’s interpretation of “responsible to become nature” in “Xi” and its differences with Mencius’s statement of good nature. This also provides a clear source of different ideas about the interpretation of Rongyoulan and Jin Jingfang’s interpretation.
1. From the interpretation of Confucians in the Northern Song Dynasty
Combining the “Shiru” “to achieve goodness” with Mencius’s sayings about nature, it was already seen in the Tang Dynasty. Confucius in Tang Dynasty explained the “Shi Zi” that “restoring goodness is to achieve nature” and said: “‘Continuing it is good’, Tao is to open up creatures, and goodness is to cultivate things, so the success of Tao is to do good deeds. ‘Continuing it is nature’, if it can achieve this Tao, it is the nature of man.” [8] Kong Wen Da believed that “restoring it is nature” means to achieve good Tao and become the nature of man, and it is obvious that “restoring goodness is to achieve nature” has been linked to the nature of man. In the early years of the Northern Song Dynasty, Hu Yuan’s “Zhouyikouyi” interpreted “whoever follows it is good” as “the sage who inherits things in heaven and takes good deeds”; he interpreted “the nature of the person who accomplishes it, and who is able to nourish women”, saying: “Nature is the nature of the heaven. The nature of the six harmony is still unmoved. I don’t know why it is just that, it is the nature of the six harmony. But Yuanshan’s aura is affected by itBaobao.comEveryone has good nature, which is bright but not dull, righteous but not evil, and great but not selfish… The good nature of the whole country is to achieve self-reflection, which not only forms self-reflection, but also forms the nature of all things. Once the nature of all things is formed, it can be understood by the nature of the six communes. This is the nature of human beings who can carry forward the goodness of the six combinations. ”[9] Hu Yuan believed that “the nature of goodness is achieved” means that “the aura of the original goodness is received by people, and all of them have good natures”, and “the good nature of the whole country is to achieve the nature of oneself” and “the nature of all things”, so “those who can carry the goodness of the six combinations are the nature of human beings”. It can be seen that, like Kong Guang’s interpretation of “those who can transform it is nature” and said, “If it can transform this way, it is the nature of human beings”, Hu Yuan’s interpretation also combines “the nature of goodness” with Mencius’s nature, and promotes the good nature of different natures.
Euyang Xiu of the Northern Song Dynasty proposed “Shi Zi”, “Bai Song”, “Shi Ji” Bao Hao and others were not written by Confucius: “The Ruzi asked, “Is “Xi” not a work of a saint?” He said, “Why do you have the “Xi”? “Baishou” and “Yu Zhigua” are not written by a saint, and the words of the whole person are not the words of one person. In the past, those who studied the Book of Changes were not single, but they were either the same or different, or the right or the wrong, and their deception was not precise, which would cause harm and confuse the world’s world’s “[10] After all, most Confucians later still used Sima’s “Hi TC:
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