requestId:684c3e0de95be9.19574464.
About Zhu Xi’s “benevolent people, reason is the heart, and mind is reason”
——Also discussing the three comments about Zhu Xizhe’s “heart is the atmosphere”
Author: Zhao Shangqing (Assistant Professor at Yuelu Book Academy in Hunan, and his research and field is Song and Ming Philology, Science and Buddhism)
Source: Zhu Xi Journal, 2018, 30th
Time: Confucius was in the 2570s and the 22nd day of the lunar month of Jihai
� href=”http://twlovestory.org/”>Baobao.comJew January 16, 2020
Content summary: It should be said that studying mental relationships from the perspective of “benevolence” is the key to solving whether the mind in Zhu Zizhe’s learning can be attributed to the atmosphere. Zhu Zi’s heart is different from the differences. The heart of Liuhe Biological is the metaphysical origin of human benevolence; at the level of Liuhe Biological and benevolence, it is the heart of mind that is reason, not the “virtual heart” as Teacher Mou Zongsan believes; at the level of human heart, human heart can only be fair and mainly based on reason, and cannot be directly united with reason. The human heart is composed of the unity of the mind’s character, the tool for studying things, and also the tool for the overall structure of the mind. At the level of benevolence we can say that the mind is reason. In the level of the real human heart, the mind and the mind are not directly united, but are just and the heart dominate the human heart.
Keywords: Benevolence/Heart is principle/Heart is principle/Zhu Zi
The heart that Zhu Zi said is in the level of the heart of Liuhe biological creatures and benevolence, is the heart of the heart that is principle. In the level of the human heart, because it is difficult to avoid interference from the physical and selfish desires, the human heart can only be fair and mainly based on reason, and cannot be directly united with reason. The human heart has principle, It contains the constitution of the mind’s character, the instrument of studying things, and also the complete constitution of the mind. The state of sudden enlightenment that Zhu Xi sought is a state where human desires are perfect, the heavenly principles and the whole body of benevolence is fully used. In this state, through the cultivation of mind and nature, people have returned to the whole body of the mind, and to the state of mind, which is used by the entire body of the nature of the mind. Therefore, we cannot avoid being able to recognize benevolence by being unable to avoid being affected by the influence of human nature and selfishness. We cannot recognize benevolence as the self-disciplined subject of morality and reality. At the same time, we cannot directly equal the spirit of Zhu Xi. In the level of human heart, this heart is related to atmosphere, but not the spirit, but the spirit is in the level of Liuhe Biological Heart and the benevolence of benevolence.The next is the first to experience morality, original intention and conscience, which is definitely not the physical and physical spirit. In the state of sudden enlightenment that Zhu Zi sought, since he had learned the essence of the nature, the heart that this heart said was not the spirit, but the whole use of the essence of the nature and the benevolent mind, which is also a kind of mind that is the essence.
Because Zhu Zizhe is the main subject and the spirit is two parts, and the heart is three parts, the heart, nature and emotion are three parts, so today, the academic community often believes that the “heart” in Zhu Zizhe’s learning is a model that belongs to the spirit. As Master Li Mingxiu said, “There is almost no doubt that Zhu Zi will think of his mind in the air. Most of his time follow this opinion, such as Master Zhu Mu, Mou Zongsan, Cai Renhou, Liu Shuxian and Fu Youguang. But Master Chen gave a stand-in to the public… But according to the opinions of the author, Master Chen’s enlightenment is not profitable.” ① Whether the “heart” in Zhu Zizhe’s learning can be concluded is the main problem related to whether Zhu Zizhe’s moral subject can be established, and it is also a serious problem that is still in dispute in the academic world today. Teacher Mou Zongsan denied that Zhu Zizhe had the subject of moral integrity. One important reason was that Zhu Zi’s heart and emotions were all related to the atmosphere, and treated it with reason: “Aura is the metaphysical, and reason is the metaphysical. Thus, the mind is the physical, and the whole thing is the energy. Being ignorant, shameful, and rebellious, The long and short mind is also physical and subtle, and it is a matter of aura. This principle is complete and not the original meaning of Mencius’s original intention. This principle or nature is based on the method of “Yan” to recommend its “cause”. This is a method of recommending the theory of the body (existence). The principle mentioned in this principle is related to the theory of existence. The principle of existence, not morality. ② In the question of whether Zhu Zi’s “opening, the body is still trembling. The mind” can be in a state of atmosphere, Master Chen pointed out in the article “The Concept of the Heart” in Zhu Zi’s Philosophy”: “In all the “Collected Works” and “Texts”, there is no data to stop talking about the heart and be angry. , this clear confession that Zhu Zi did not have any insights on the spirit in his mind. “③ also said: “If we look at it from the perspective of ‘being’, Zhu Zi would rather regard the spirit as the atmosphere. In addition to the philosophical origin, the more important reason is the value. The problem is very clear. If the mind of knowledge is the spirit, or the knowledge is the spiritBaobao.comAll the mind’s mind is energetic, then, not only the “Tao heart” is also energetic. People’s conscience and all four ends have become a matter of energy. The knowledge of the mind has become an energetic mind that has nothing to do with reason in terms of content and origin. This is equal to no He believes that people have moral sensibility. Therefore, ‘heart is reason’ and ‘heart is breath’ are similar to Zhu Xi’. It can be said that only if there is a heart, the heart is inconvenient to the truth, but if there is a heart of Tao, the heart is inconvenient to the spirit.” ④ Teacher Li Minghui did not agree with the views of Teacher Chen Lai, and still advocated that Zhu Xi’s “heart” belongs to the atmosphere.
Unfortunately, the dual-bases of the academic community today discuss this issue from the perspectives of rationality, mentality, human heart and Taoism., there has never been a discussion from the perspective of “benevolence”. However, the author believes that studying mental relationships from the perspective of “benevolence” is the key to solving the problem of whether the mind in Zhu Zizhe’s learning can be attributed to the atmosphere.
1. Rule is the heart
1. The heart of Liuhe is the mind
Zhu Zi believes that Liuhe takes biological as the heart, and the heart of Liuhe is the metaphysical origin of human benevolence. As Zhu Xi believes in “Theory of Benevolence”:
The heart of Liuhe takes biological as the heart, and the birth of the characters also leads to the heart of Liuhe takes Liuhe as the heart. …The heart of the six harmony has four virtues, namely Yuan Henry, but Yuan Henry is indecent. When it moves, it is the order of spring, summer, autumn and winter, and the vitality of spring is not worthy of prosperity. Therefore, there are four virtues for a friend to behave in a heart, namely benevolence and wisdom, but benevolence and abilities are not included. When it is used, it is to be a kind of love, respect, and distinguished, but a loving heart is indifferent. …The Tao of the benevolence is the heart of the six living creatures, which is the thing that exists. ⑥
What Zhu Xi said about “Liuhe takes creatures as the heart” is that Liuhe only takes creatures as the heart, so the heart of Liuhe is pure and the heart of benevolence comes from the heart of Liuhe creatures, and is in harmony with the heart of Liuhe creatures. From the heart of the six harmony, there are four virtues of Yuan and Henry, and from the heart of benevolence, there are four virtues of benevolence, righteousness, wisdom, and wisdom. And this Liuhe biological heart is the reason. As Zhu Xi said in “Kei Ji”: “Liang benevolence is the heart of the creature, and what the characters get is the heart.” ⑦ From the two words “So” of “Liuhe博官网口网口网口网口网口网口网口网口网口网口网口网口网口网口网口网口网口网口网口网口网口网口网口网口网口网口网口网口网口网口网口网口网口网口网口网口网口网口网口网口网口网口网口网口网口网</
The reason why people are human is that their principles are the principles of the six harmony, and their atmosphere is the atmosphere of the six harmony. If you are not good at reason, you will not be able to see it online in a single time, so you will be optimi
發佈留言