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Zhu Zi’s Thought Blue Picture and the Construction of Contemporary Chinese Thoughts
Author: Li Jinglin (Professored by Beijing Teachers Bao Feifan DafaA PhD Instructor)
Wang Yufeng (Doctoral Student at Beijing Teachers at the School of Philosophy)
Source: Author authorized by Confucian Network, original article “Research on Huaxia Civilization” 2018 Issue 2
Time: Confucius was the seventh day of the middle spring of Wuxu in the 2569th year. Jiayin in the 7th day of the Spring Festival. Jesus March 23, 2018.
A period of thinking and production reflects the focus of a period of learning. On the one hand, we must inherit the origin of traditional civilized life, and on the other hand, we must provide suitable for the current state of thinking and form, and develop the influence of education. In the history of Confucianism, Zhu Xi built his era in five aspects, including the establishment of the Tao as the foundation of the recognition of civilization’s life, the emphasis on the classical system focusing on the “Four Books”, the thinking system focusing on the theory of mind and nature, the focus on the tradition of common learning and classical tradition, and the provision of gifts and rituals suitable for social career at that time, and the development of later Confucianism has established a model for the development of later Confucianism. Zhu Zi’s blueprint’s inspirational representation of contemporary Chinese thinking structure is extremely and mainly inclusive, it reminds us that we should use classical systems to lay the foundation for focus thinking and value systems, and to clearly understand the classical method in revisiting classical systems Only by focusing on the concept of questioning, focus and thoughts of our era, establishing differentiated among the civilized subjects of Oriental philosophy, paying attention to the educational meaning of Confucianism, and focusing on classical academic research can we truly establish a new contemporary thinking form.
1. Introduction
There is an era of learning, and there is always a kind of thinking production in each era, and the thinking production has become the focus of a period of academic practice. The so-called “production” has two meanings: on the one hand, it is inheritance. We have often said “critical inheritance” in the past, but the traditional thinking production is not like this. It is important to focus on the extension of civilized life; on the other hand, it is to produce a kind of thinking suitable for the contemporary era, and to build a set of academics suitable for the times in the present,Such academic talent fits the current society and ordinary people’s careers.
However, for a long time, political ideology has occupied the focus of contemporary Chinese thinking, and academics have only one position of visual research and historical knowledge. It can be said that an important problem in modern Chinese philosophy research is the two differences between the production and academic research of philosophical thinking. When academics and thinking are separated, academics become a so-called visual research and reflection of past historical knowledge, and can be regarded as the fate of Levinson’s “Chen Lie Products in Museums” [1].
In recent years, teachers have gradually realized the main nature of thinking and production, and some students have gradually begun to pay attention to the creation of thinking. However, in general, the production of contemporary Chinese thinking has not yet truly established the modern form of Chinese thinking and civilization, and has not yet made sufficient preparations for the generation of thinking. To be specific, we have not yet achieved basic consensus in terms of problem perception, focus, thinking domain, classical system, thinking, verbal style and value recognition, and have not yet found commonality in the purpose of the tag.
In the history of Chinese philosophy, Zhu Zi was a thinker with a unique thinking and originality, and was a master of academic thinking in the Song Dynasty. Zhu Zi constructed and completed the basic approach of thinking production with his extensive format, and designed a grand blue picture of thinking in the Song Dynasty. We can discuss the blueprint design of Zhu Zi’s thought construction in the Song Dynasty to the point of view of the revelation and borrowing meaning that contemporary Chinese thought construction can have.
02. Zhu Zi’s academic goals
Since the reign of Han and Tang dynasties, Confucianism has focused on social and political aspects, and has successively planned for Buddhism and Taoism. It has always been in Chunxi, Southern Song Dynasty, and the rise of theory has been a hundred years. Xiaozong’s “Original Dao Bian” still talks about the functions of the three teachings using “cultivating the mind with Buddha, nourishing the life with Tao, and governing the world with Confucianism”. This explains that the influence of religion and Taoism is in-depth and grand. Confucianism can only be taken to the side of “governing the world”, and personal physical and mental cultivation and energy worship are mostly the battlefield occupied by Buddhist and old thinking. This shows the social thinking state at that time.
If Confucianism does not have a spiritual value system that worships and metaphysical values as the basis of its “outer king” career, it is obviously a disagreement, which is the important problem faced by the Confucians of the Song Dynasty and to solve. Therefore, the tree erected its own metaphysical value system, which was the ambition of the Confucian scholars of the Song Dynasty. The Confucian scholars of the Song Dynasty called their learning “reality”, and believed that the failure of Xining’s transformation at that time was based on the origin of academic research, that is, Wang Anshi learned that “the ancestors were useless and harmed practical”, and placed the “outside king” of sacred on the “reason of life” of the elders [2]. In this thought landscapeBaoqing, the most basic theme of Song Confucianism “Study on Mind and Nature” is to oppose the BaoqingThe old man’s impact on the Confucian traditional value concept, and to continue the inherent humanistic tradition of Confucianism, he established a fair metaphysical foundation (body) for his “outside king”.
As a master of academic thinking in the Song Dynasty, Zhu Zi had in-depth reflection on the problems of this era and proposed a set of appropriate methods and paths. The blue diagram of his thinking was also very macro Via, it can be said to be “to be broad and as subtle as possible.” Zhu Zi summarized the thinking art of the Song Dynasty and designed a set of ways, or perhaps to construct the path of production thinking in reflection, which mainly involves the following five aspects:
1. The construction of Taoism
The Zhu Zishu established the relationship between the inheritance of the holy Tao and the study of thinking. One is the inheritance of the modern thought of the holy Tao, which is briefly called the Taoist sect; the other is the inheritance of the thinking of the Song Dynasty, which is briefly called the Taoist sect. The formerBaocai.com aims to find the historical origin of humanistic energy for Confucianism; the latter is intended to establish a new system and prepare for thinking and production.
The concept of Taoism comes very early, and it has become cute since Confucius founded Confucianism. “Speech:
The sacred saying: “I advise you, the number of heaven is in Ergong, and I will follow this. The world is in trouble, and the sky is forever. Shun also ordered Yu. ”
Roughly draw out the ways conveyed by the three dynasties of Wu, Shun and Yu. “Mencius·The Eternal Heart” has the following detailed statement:
From Yu Shun to Wu, there are more than 500 years old; if Yu and Gao Yao, you can see it and know it; if you are Shao, you can hear it And know it. From Tang to King Wen, he had more than 500 years old, if Yi Yin and Li Zhu, he could see it and know it; if King Wen, he could hear it and know it. From King Wen to Confucius, he had more than 500 years old, if Taigong looked at it and sans, he could see it and know it; if Confucius, he could hear and know it. From Confucius to the present, he had more than 100 years old, and he had passed the age of sages in the world of sages. If this is not far away, if the residence of a sage is very serious, but there is nothing, there is nothing.
This can be seen as a expression of the inheritance of this holy Tao. “The Book of Words·Li Ren” records that Confucius said “the Tao”, and here, Mencius said “the Tao” about “the Tao” The division between the two “understanding” methods, “knowing” and “knowing” comes from the later learning of Confucius, expressing a concept inherited by the holy Taoism, which can be regarded as the hymn of the later Confucian and Taoist concepts [3]. Otherwise, we can als
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