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Certification of “Pictures” by “Speaking”: An analysis of Zhou Zi’s “Taijin Pictures”

Author: Bai Fahong (Doctoral Graduate School in the Department of Philosophy in Qinghua)

Source: Author Author Authorized Confucian Network Published

                                           “Zhou Yi Research” Issue 2, 2019

Time: Confucius was in the 25th year of Jihai Puyue on the 25th day of Yiwei

                                                                                                                                                                                                                                    � From the perspective of purity, Zhou Zi’s “Taisheng Picture” was indeed influenced by Taoism-Taoism Yixue, but its meaning is Confucian. In the commentary of “Taiyang Picture”, the argument that Wusheng is too arrogant and too arrogant has its own dilemma; while the theory of “noyang but too arrogant” and “taiyang” is relatively in line with Zhou Zi’s thoughts, which is represented by Zhu Zi’s comments. Zhu Zi’s comments are two key points: First, he believes that the first circle of “Taiyang Picture” is “no extreme but too extreme”, and “no extreme is the description of “Taiyang Picture” and “Taiyang Picture” is the original body; second, he believes that “Taiyang Picture” is an expression of Zhou Zi’s own thinking, and uses the thinking specifications of “Taiyang Picture”. Zhu Zi’s comments are still the key that Zhou Zi can think of the world as indispensable.

Keywords: Nothing; Taiyang; Yang; Yin static; Five Elements; Human selves

1. Media

In the study of Zhou Lianxi’s Thought, he gave a brief discussion on his “Taiyang Picture” (hereinafter or “The Picture”) and “The Picture” (hereinafter or “The Picture”) to “The Picture” (hereinafter or “The Picture”), or “The Saying”). Generally speaking, there are two different research and development paths, one is Song and Ming Technological Sciences, and the other is Simulation and Mathematical Sciences. As for the former, the researcher valued the philosophy of “Taiyang Pictures”, but ignored the “Taiyang Pictures” [①]; as for the latter, people mostly focus on the examination of the pure source of “Taiyang Pictures”, especially the relationship with the two religions of Buddhism and Taoism. “Taiyang Pictures” retreated second[②]. In a nutshell, both separate the “Picture” and “Pictures”. However, “Talk” is based on “Talk”, and the close contact between “Talk” and “Talk” is easy to see. If we admit that the “Say” contains profound philosophical principles, then the “Say”, which is the source of “Say”, has no neglected reasons; on the contrary, it is eager to examine the pure source of “Say” and abandon “Say” without considering it, but it is not very beneficial to master Zhou Zi’s own thoughts.

The hidden condition of “Speaking” to prove “Pictures” is the close relationship between “Speaking” and “Pictures”. Zhu Xi’s “Tai”The Extreme Illustration is a model work that uses “Say” to prove “Pictures”, and it seems that as long as Zhu Xi attaches great importance to “Pictures” himself in terms of absolute meaning. The “Talk” is to confirm the “Picture” of Zhou Zi’s “Picture Caiming a Monthly Price“. Zhu Xi’s predecessor in using “Say” to prove “Pictures” was to use the ideas of “Says” he mastered to formulate “Pictures”. Regardless of whether Zhou Zi can write his own works, it has always been a difficult but undecided question since Zhu Zi, but as long as we admit that “The Legend” is Zhou Zi’s creation and a literal remark of “The Legend”, Zhu Zi’s remarks still have a way to go. This article attempts to adopt Zhu Zi’s approach, and based on the content of “The Legend”, the meaning of “The Legend”, and determine the “Taiyang Picture” version, which is a very low-end version of “Taiyang Picture”, is the “original picture” closest to Zhou Zi, that is, which one is most consistent with the content of “The Legend”. As for the strange problem in the first sentence of “The Picture Says Baoying Website“, this article also tried to provide a capable solution plan through the method of mutual discussion of “The Picture” and “Speak”.

2. Analysis of “Taiyang Pictures”

“Taiyang Pictures” can be divided into five-level diagrams, and the content of “Taiyang Pictures” is very communicative. For the convenience of discussion, this article will be discussed from top to bottom according to the fifth level of “Picture”. Let’s quote the full text of “Taiyang Pictures” first, as follows:

No but Taiyang. The sun is born with extreme vitality, the sun is born with extreme vitality, and the sun is born with static energy. Quietly revived. One yin and one yang are the roots of each other; divide the yin and the yang, and two jins are established. Yang changes to harmony, and produces water, fire, wood, metal and earth. The five airs are spread out and they are carried out in four hours. The five elements are one yang and yang; the yang and yang are one yang; the yang and yang are one yang; the yang and yang are originally yang and yang are nothing. The birth of the five elements is each with its own nature. The truth of the extreme, the essence of the two and five is wonderfully combined and condensed. “The way of Qian becomes a man, and the way of Kun becomes a woman.” The two spirits are sympathetic and transform into all things. All things are born, but the changes are invisible. Only people can be the most beautiful. The body is born, the spirit is wise, the five sexes are moved, and the good is bad, and all things are out. The sage determines it to be righteous and kind. (This note: The way of the sage is firm and kind.) and the main focus is calm. (This note: There is no desire, so it is calm.) It is extremely important to establish people. Therefore, “The sage and the six combinations combine their virtues, the sun and the moon combine their brightness, the four periods combine their order, and the ghosts and gods combine their auspiciousness.” It is auspicious for correct people to practice, and it is a ruthless gentleman to resist. Therefore, it is said: “The way to establish the heaven is called yin and yang; the way to reach the age is called softness and silence; the way to establish the man is called benevolence and silence.” It is also said: “The original rebellion, so I know the saying of the dead and life.” It is the great “Book of Changes”, and this is the end! [③]

(I) Unexpected but Too Extreme

The first sentence of “The Picture” is “no extreme but too extreme”, which can correspond to the circle at the top level of “The Picture”. There are three different disagreements in this sentence. The first one is written in Zhu Zi’s “Records of Lianxi”, which originated from the national history compiled by Hong Mi, and wrote “It is self-destructive but self-destructive” [④]. The second type is found in the “Jiujiang Old Family Version” obtained by Yang Fang, which is written as “The Taiyang is born without any ulterior motives” [⑤]. The third type is first seen in Zhu Zhen’s “Han Shang Yi Bi”. The “Pictures” and “Speak” of the “Pictures” and “Speak” of the “Story” are the earliest versions we can see today. It is “no extreme but too extreme” [⑥]. Zhu Zi’s annotation is based on this, so it is also the most influential version in history. Among them, the first two versions of the commentators often think that they have reflected Lao Tzu’s idea of ​​”being born from nothing”, so they express the differences in the sensible version. The third version of the commentator always believes that it is obtained by Zhu Zi’s recount of the previous two versions, but according to the time it appears, this version of Zhu Zhen was like this. It is not Zhu Zi’s revision and distortion of Zhou Zi’s original text, but it is the most close to Zhou Zi’s original face.

So, which version is suitable for Zhou Zi’s “original meaning”? Previous discussions and confessions have certainly been related to Zhou Zi’s academic situation. If you think that Zhou Zi’s “Pictures” and “Speak” express the innate argument of the universe and inherit the idea that Lao Tzu’s “has born in nothing”, you will be like the version of “it is too extreme but too extreme” or “it is too extreme but too extreme”; if you think that the “it is too extreme and too extreme” is too extreme and will be like the version of “it is too extreme but too extreme”. These

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The epoch-temporal development of Xunzi’s humanitarian theory——About the emotional nature of “The Rich Country” and “Greetings and Incests”—Intellectual statement

Author: Liang Bian

Source: “Philosophy Research” 2016 Issue 11

Time: Confucius was in the 2568th year of Dingyou March 21st Jiaxu

           Jesus April 17, 2017

Content summary:Xunzi’s life can be divided into three stages: Ju Zhao, You Qi, and Retirement to Lanling. His humanitarian thinking has also experienced a process of development and change. “The Rich Country” and “Greetings and Incest” can be regarded as works by Xunzi Ju Zhao, reflecting his later humanitarian thinking. Its characteristic is that it proposes emotional-intellectual theory, calling emotional desire and material and knowledge ability both sexes. On the one hand, it is believed that conflicts and confusion can be caused by emotional or emotional desires, so the sacred view is indecent. On the other hand, it is believed that human intelligence can make decisions and make gifts, “the distinction between those who know are”, which is actually regarded as the source of goodness. This made a theoretical preparation for the later sexual statements in “Realizing Names” and “Sexual Abuse”. Later, Xunzi used two redefinitions of nature to limit the importance of sexuality to emotion, and at the same time proposed the concept of disgust, to understand the comprehensive ability to know and what he knows, and to a certain extent, he would eliminate the contradiction in later thinking.

Keywords: “The Rich Country”/ “Greetings and Insults”/Emotionality/Intellect

Humanitarianism is the main content of Xunzi’s thoughts and the focus of discussion in the academic world. There are two directions in this problem: one is to simply interpret Xunzi’s humanistic theory as a natural evil, and two is able to recognize the relationship between the natural evil and Xunzi’s thoughts. This situation does not appear occasionally. On the one hand, the book “Xunzi” (the title of this book is only mentioned) contains a “Natural Evil” in the book, which clearly mentions the Natural Evil; on the other hand, except for “Natural Evil”, the other chapters of “Xunzi” do not have the meaning of Natural Evil, and only the “Great and Incest” mentions “Man is born to be a gentleman.” In terms of humanity, “Sexual Abuse” also has differences from other articles, and there is a difference between “reverse” and “smooth”. In this way, the author believes that it is certainly a distorted aspect to Xunzi’s humanistic theory, but it is also impossible to completely deny the relationship between “Natural Evil” and Xunzi. Therefore, discussing Xunzi’s humanitarian conditions is certainly not limited to the “Natural Abuse”, and should also consider the content of other related articles, but it is not as good as the existence of “Natural Abuse”. A fair approach should be systematically evaluated in “Xunzi” and the humanitarian issues, so as to fully grasp Xunzi’s humanitarian theory in a grand manner.

It is necessary to explain that there are certain differences in the various chapters of Xunzi’s perceptions about humanity, which can be related to Xunzi’s life and the book of Xunzi. According to “Historical Records: The Episode of Meng and Xunqing”, Xunzi’s important activities were in Zhao before his fifty years old, and the Sanyan belonging to Zhao was the origin of the Legalists. There is a tradition that loves the Legalists’ thinking. The representative figure of the Legalists in the warring country came to the people of Zhao. Xunzi spent a long time here and could not be affected by the Legalist thinking. Xunzi “begins to travel to Qi at the age of fifty years old.” At the end of the reign of King Qimin, he came to Qi’s country in the academic civilization at that time, and “three is to sacrifice wine” at Jixia Education Palace. At that time, the important style of Jixia was Huang Lao Taoist thinking. Some works in the book “Xunzi” that were clearly influenced by Huang Lao’s thinking were completed in this period. In his late years, he retired to Lanling. Although Lanling was born in Chu at that time, it was the fief of Lu in history. Therefore, Xunzi was influenced by Lu civilization and Chu civilization in his late years. Therefore, Xunzi is the same as most thinkers in history. His thinking has also undergone a process of structure, development and perfection, and it is normal for his views to be disagreeable. In addition, the book “Xunzi” has different differences from “Speech” and “Mencius”. “Speech” and “Mencius” are the recordings of Confucius and Mencius’s medium of birth. “The Book of Songs” was compiled by Confucius after his past lives, and “Mencius” was compiled by Mencius in his late years. “Xunzi” is important for discussion. Each article is a essay with clear themes and relatively complete content. These words are obviously not completed in one period, but are written in a period of divergence. Some of them began and even passed on as single articles. After Xunzi’s past life, he collected and compiled them into books. Therefore, discussing Xunzi’s thinking should have a historical perspective, reminding his thinking from dynamic development and mastering the basic initiative and characteristics of Xunzi’s humanitarian theory. To do this, we must take the exam to write the year and month of the relevant chapters of “Xunzi”.

About the writing dates of each article in “Xun Short-term Nursing“”, some scholars have already made the examination certificate. (See Jin Guzhi; Lixi; Liao Mingchun, pages 55-62) The authors divide the chapters of the humanitarian problem into four groups according to year and month. Among them, “The Rich Country” and “Greetings and Incest” are a group, which should be completed before “I came to study at Qi at the age of 50”. Its characteristic is that it puts forward emotional-intellectual theory, which reflects the humanitarian theory proposal in Xunzi in the later period. “Gift Commentary”, “Real Name” and “Natural Evil” are one group, “King System” and “Non-Fairy” are another group. Both groups of texts should be completed after the 50s, but their content is different. “Gift Commentary” and other articles propose sexual and sexual statements, and “King System” and “Non-Fairy” propose emotional-state/discrimination, both belong to Xunzi’s thoughts in the middle period. “Self-cultivation”, “Unblocking” and “Bao” are another group. The text of this group can not be completed in a unified period, but the time span is longer, but they all discuss the problem of cultivating the mind or treating the mind, and form the main content of Xunzi’s humanitarian theory. Due to space limitations, this article discusses the emotions of “The Rich Country” and “Greetings”-According to Zhixing, the other three groups of articles will be discussed in another article.

1. Emotional nature, intellectual nature, and benevolence: humanity in the pre-Qin Confucian field

People have basic psychological desires, so they are called “food, sex, nature.” But people have higher energy, which is a place where people are divided between birds, and this maintaining a month’s price is also regarded as sex. Therefore, the so-called humanity actually includes biological nature and morality. This feature has become an important discussion content in Confucian humanitarianism. As for the good nature and the bad nature of the inclusive ppt, it is a simple and comprehensive combination of humanitarian problems.

As the founder of Confucianism, Confucius’s understanding of humanity is: “Nether is near, and circumference is far away.” (“Speech·Yangxiang”) From the era of Confucius’ career, here “a male actor with similar gender positions and ages. The other three are middle-aged men.” It should refer to psychological desires; and “circumference” refers to circumstance and habits, which also contain moral qualities. People’s psychological desires in the acquired world seem to be very similar, but their acquired world’s manifestations are very different. They can be both a positive person and a gentleman. This is undoubtedly a problem that needs to be deeply explored. Judging from Confucius’s statement, the cultivation of intensive and habits is obviously related to acquired cultivation and practice, that is, “comprehension”, and practice is connected with learning as a way, so it is said that “learning and practicing” (similar to above). It is necessary to explain that Confucius’ learning not only refers to gaining knowledge, but more importantly, learning to be a human being. “The Master

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