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Zhang Suo Philosophy in the Deification of the Domain
Author: Zhai Kuifeng
Source: Author authorized by Confucianism. Originally published by “Social Sciences Edition” Issue 5, 2020
[Abstract]Physophysical usage is the most important way to discuss the Zhang Suo Philosophy system. Zhang Xiu’s physical use and thinking specifically manifests itself as a divination theory, “One is the god, two is the transformation”, “two is not established, one is not seen, one is not seen, and two is the breath of two uses”, “God is the virtue of heaven; transformation is the way of heaven. Virtue is virtue, and the way of heaven is the way of virtue.” This kind of thinking of divine body and transformation can be said to be the general leader of Zhang Xiu’s philosophy. From the perspective of deification, Zhang Xuan’s long-term discussion of virtual and gas relations can also obtain a more just explanation of the inclusive price ptt. Virtual relations are actually a physical relations, and virtual relations are equivalent to God and gas for transformation. This theory of deification of physical use forms a contrast with the inconsistency and Buddhist color and space theory, highlighting the vitality of Confucianism. “The deification is the good ability of heaven”, but people can “remember the divine and know the transformation” and “exist the transformation of the gods”. Therefore, the deification theory also manifests the unity of the intrinsic theory and the kung fu theory in Zhang Xuan’s contemplation. It originated from the deification of “Yi Ji”, and the development of Zhang Xu and Wang Fuzhi formed a unique deification philosophy in the history of Chinese philosophy.
[Keyword]Use; Deification; Vision; Fo Lao
[Fund Project] The National Social Science Fund’s critical project “Multi-volume “New Editing of the History of Song and Ming Ching” (17ZDA013)”
Author introduction: Zhai Kuifeng, Ph.D. in Philosophy, professor at the Shandong Confucian Advanced Research Institute, and doctoral supervisor.
Zhang Liu (1020-1077) is the founder of the study, one of the “Five Sons of the Northern Song Dynasty”, and one of the most rational and creative thinkers in the entire Song and Ming dynasties. His “common things and things” and “harmony between man and nature” are the main ideas, as well as the famous four sentences of “Liuhelien, establish one’s destiny for life, study for the sages, and inherit peace for the world”. He is very contagious and inspiring, and inspiring people to have a big-hearted and year-old “beauty of books”. As one of the background characters, Ye Qiukang hugs on the night and still has a strong influence until tomorrow. These famous sayings are often called by people. For a long time, Zhang Xiu was regarded as the founder of the Chinese Confucianism in Song and Ming Dynasty, and was the three factions of Song and Ming Confucianism in Song and Ming Dynasty. Since modern times, Zhang Su has been regarded as materialistic, and he has been named the “materialist” master.
The Zhang Hui Research and Development Research has achieved a lot of new progress in the past fifty years, and we have been able to understand the reconciliation and unique characteristics of Zhang Hui’s thinking from more perspectives. Based on the previous research, this article discusses the characteristics of Zhang Xuan’s thinking and its characteristics from the perspective of deification and its theory.The meaning is repeated.
The deification theory is a unique model of Chinese philosophy, and it originated from “Yi Ji”. “Historical Records·Humorous Essay” writes Confucius that “The Book of Changes is Deified”, which obviously reminds the purpose and most basic of the Great Yi than the “Zhangzi·National Chapter” that “The Book of Changes is Daoyang” and “The Book of Changes is Daoyang”. “Yi Ji·Xi Zi” says “the virtue of the gods”, “the yin and yang do not measure the gods”, “the gods are in a straightforward way but are easy to be without body”, “the gods are wonderful things and are spoken”, “the gods transform them”, “the gods know how to transform” and so on. The deification theory of “Yi Ji” has been revealed in one step from Zhang Xu and Wang Chuanshan. In the past, Zhang Xu and Wang Chuanshan were often regarded as the genius schools in Song and Ming dynasties, and actually regarded them as the deified schools could be more suitable for their real situation and internal logic.
Physical usage is the most basic way of Zhang Xuan Philosophy
Physical usage is a major paradigm rich in the characteristics of Chinese philosophy. It wears the end of the development of Chinese philosophy, “As early as Baohuang.comIn the pre-Qin period, rich physical meaning graphic knowledge was born, which was extremely profound and close to the development of the ancient Chinese tribute civilization.” [1]. In the Wei Dynasty, “the use of mystery and Buddhism also used it. Each has its own resources and is integrated with each other, so that this concept gradually became visible from inconsistency and melted into a more fixed philosophical model” [2]. During the Southern and Northern Dynasties and Sui and Tang Dynasties, the main doors of Chinese sects had excellent discussions on physical application. They emphasized the regulation and use of oneness, and did not separate them. For example, Hui Si, the second ancestor of Lutai Sect, often called “the use of oneness” (Volume 1 of “Daoshizhangguan”), and Ji Duo, the founder of the Sansect, emphasized that “taking the body as Use it, use it as the body, use it as the same body, and do not follow the middle way, which is the Buddha nature” (Volume 3 of “The Mysterious Thoughts of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great Deeds of the Great href=”https://twlovedating520.com/”>Integrate prices things to integrate, so use peace of mind”. Shen Xiu of the Northern Sect of Emperor Zhuang said, “My Way will always learn the word “physical use”” (Linkavatara Reference Volume 1), while Huineng of the Southern Sect said, “This method of my method is based on concentration and wisdom.” “Concentration and wisdom are one body, not two. Concentration is wisdom, and wisdom is concentration and use” (“Central and wisdom Chapter 4”). It can be said that the physical thinking had developed very well during the period of the teachings of the Sui and Tang Dynasties, and it also had a great impact on the development of Confucian and Taoist thoughts.
After the development of Wei and Xuanxue and Buddhist studies in Sui and Tang dynasties, the theory and application of the body have become the basic paradigm of Chinese philosophical thinking problems. It was later “the most basic and focus of the science of the Song and Ming dynasties” [1], and was reconstructed by using the body.The way of the inner sage and the outer king is the most basic requirement of philosophy. In the early Song Dynasty, all Confucians all had a strong sense of using the body. In their opinion, the Buddha and the old man had no body. Because they were useless, their body was not the real body. Although in this way, the theory of Buddhism in the Sui and Tang Dynasties still had an in-depth impact on the theoretical construction of Confucianism in the Northern Song Dynasty. Su Jinglei believed that the phrase “uses one source of body, and shows no microscopicity” had a stronger Buddhist trace [4]. Of course, Master Mou Zongsan also emphasized that the theory of the use of Confucianism in Song Dynasty did not come directly from the teachings, but from the tradition of Confucianism. He said: “The use of the teachings is not to be levied, but to be fully realized. This is the most specific, deepest and farther in China.
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