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The most basic foundation of the success of the academic works of theorists is
——taking the related works of the two Chengs and Zhu Xi as an example
Author: Jiang Guanghui Tang ChenBaobao.com dcard王子
Source: “Philosophy Research” Issue 08, 2019
Time: Confucius was in the 2570th year of the year of the year of the 22nd month of the 22nd month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 2 href=”https://twsugarhoney520.org/”>Baocai.com
Since the Yuan Dynasty, the classic annotations listed in the National Science Examination, except for several ancient annotations, are all academic works of the Cheng-Zhu School of Science and Technology. This article starts with analyzing the system structure and important issues of the two Cheng Academics. Taking Cheng’s “Zhou Yi Cheng’s Essay” and Zhu Xi’s “Four Chapters and Sentences” as examples, we will look at the characteristics of theorists’ explanations, and point out the ways of benefiting the classical descriptions of Song Confucianism: First, they have a philosophical thinking system without any thoughts, so that they can respond to the problem of “nature and the way of heaven” in traditional classics; second, they have not abandoned the traditional way of practice. These two points have a major revelation for our ancients’ creative remarks of classics.
The scientific thinking occupies a ruling position in the thinking world since the Song Dynasty Lizong, while the scientific examination and comprehensive use of the scientific works of the scientific scholar began in the early Yuan Dynasty. The examination procedures were restored during the reign of Emperor Renzong of Yuan Dynasty. The examination procedures, such as “Big Learning”, “Mencius”, and “Doctor of the Mean”, were based on Zhu Xi’s “Four Chapters and Sentences”; “Pensheng” was based on Zhu Xi’s “Pensheng Collection”; “Shangshu” was based on Zhu Xi’s “Bensheng Collection” by Cai Chen, a student of Zhu Xi; “Bensheng Collection” by Cheng’s “Zhouyi Chengshi” and Zhu Xi’s “Benyi Is “Benyi”. The above three chapters are used to use ancient annotations and commentaries. “Year” uses the “Three Transmissions” of Zuo Shi, Gongyang and Meiliang, as well as the “Year Transmissions” of the second Cheng family, which was re-transmitted by the birth of the Hu An country; “Legendary” uses ancient annotations and commentaries. This means that since the Yuan Dynasty, the national science examinations adopted the Cheng and Zhu notes, and confessed that Cheng and Zhu’s science have been arranged in this way.
However, the importance of the classical remarks of Cheng and Zhu’s Philosophy is not that the specific chapters and sentences are doubled up, but that these philosophers can use their theoretical thinking to explain traditional Confucian classics from the beginning. This phenomenon reveals to future generations: a good academic work is not enough to only review the examination and certification, but also requires the author to be high and to elaborate on classics from the perspective of philosophy.
The philosophical system of the “Tian Rule” discussion of the first and second Chengs
The study of Song Confucianism is that the two Chengs are compared with Zhu Xi, the former has more original characteristics, and laterIt has the characteristics of “collection and completion”. The original concepts, models, denominations, theories, etc. in Cheng-Zhu’s cognition were almost all proposed by the second Cheng. Zhu Xi comprehensively inherited the philosophical thinking of the two Chengs and Chengmen students, and systematically transformed them. Not only this way, he also accepted the academic thoughts of former students such as Zhou Dunxi, Shao Yong, Zhang Xiu, Zheng Qiao, and Wu Jun, and spread them to the ground, which made Zhu Xi’s academic thoughts both broad and profound. But in terms of originality, Zhu Xi was far inferior to the two Chengs. As for the science system, the two Chengs (especially Cheng) have completed the construction of the philosophy system of “natural principles” in science. Cheng’s “Zhou Yi Cheng’s Translation” is a model of success in theory. Later, Zhu Xi also used the philosophy of “Heavenly Rules” to comment on it, and his “Collected Notes on the Four Chapters” is a model work in this regard. In order to deeply understand these examples of theories by the scientists, we must first understand the philosophical system of the “nature” theory constructed by the Second Cheng.
(I) “Reason” means “Tao Body”
First of the two Chengs, the concept of “Heavenly Principle” is established as the focus of its philosophical system. Cheng Jun said: “Although I have learned something, the word “Heavenly Principle” is posted by my own body.” (“Er Cheng Collection”, page 424. The following book is quoted only on page codes) The reason why the word “Heavenly” is used to cultivate “Reason” is to indicate that “Reason” is natural and unpredictable. The second Cheng said: “The reason why it is called heaven is the principle of nature.” (Page 1228) “Reason” as the Tao body can be understood in a describing the mind, but it cannot be described or expressed in words. The second Cheng said: “The principle is subtle and cannot be obtained and famous sayings… it can be understood in a describing way.” (Page 1208) The “Reason” of the second Cheng can be contemplated with Lao Zhu in terms of the meaning of the Tao body. According to the same principle, the second Cheng also said: “There is always good for Zhu Sheng to describe Taoism. The chapter “The God of Grain will not die” is the best.” (Page 64)
(2) “The principle is different”
“The principle is one key issue in explaining the world. The first time this issue was proposed was in the letter written by Cheng when he was born in the door, Cheng believed that “The “Xi Yan” understood the truth but the difference” (page 609). The “reason is one part different” issue provides the energy of using “reason” to explain the energy of all things, so that various problems in nature and society can be collected and included in the overall system of science, thus laying the foundation for the theoretical foundation of science.
On the one hand, “reason” is the most basic reason why the world exists. Er Cheng said: “The whole country is just a principle, so it is recommended to the world to be accurate. It must be a quality of the six kings and examine the principle that the three kings are not easy. … It is harder to be a name for this to understand 彩票彩票彩票彩票彩票彩票彩票彩票彩票彩票彩票彩票彩票彩票彩票彩票彩票彩票彩票彩票彩票彩票彩票彩票彩票彩票彩票彩票彩票彩票彩票彩票彩票彩票彩票彩票彩票彩票彩票彩票彩票彩票彩票彩票彩票彩票彩票彩票彩票彩票彩票彩票彩票彩票彩票彩票彩票彩票彩票彩票彩票彩票彩票彩票彩票彩票彩票彩票彩票彩Things in the world are inconsistent, but they have their unity and commonality. Cheng said: “Animals know, plants don’t know, and their nature is different, but they are manifested in the six-held world, and their principles are one.” (Page 315) People are both born from the six-held world and are also one of the parts of the thousands of things. The two Chengs retort “reason one” or “one principle”. This “reason” does not refer to an independent energy entity, but a “reason” such as the “reason” that is embodied in Liuhe and based on the five elements of Yin and Yang. Ercheng said: “The two airs and five elements are soft and so special. The sage regains the beginning from one principle.” (Page 1264) Ercheng said here that “regain the beginning” from a factual principle like “the two airs and five elements”, that is, explaining how all things in the world are born and unified. On the other hand, “one thing must have one reason.” Cheng said: “Everything in the country can be sensible. There must be rules for everything, and there must be one reason for every thing.” (Page 193) “A thing must have one reason” and “the whole country is just one reason” are the destiny of opposition in term
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