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From the “metaphorical distortion” of the canal, looking at the problem of “the source of goodness”
Author: Chen Yingnian (produced by the Institute of Philosophy of Huadong Science and Technology)
Source: “Humanities and Culture Journal”, 2020 No. 11
Content summary
Same as the metaphor of sea and water and ice, the “virtual” of the canal is also a metaphor. In the interpretation of the Philosophy of the Scriptures, there is a phenomenon of “metaphorism and distortion”, and the conflict begins. The battle between Mou Zongsan and Xiong Shili is an example. There are four disputes between the two. First, the philosophy of the Philosophy of the merging with Taoism is actually the “universal theory” of Confucianism, and whether its “equality” is “metaphysical” or “action under the shape”. Second, the Philosophy of the Yinqu Philosophy is a natural or humanistic theory, and its “god” is the glory, the power, or the divine body that is transcendent, the pervasive, and the one. Third, the realm of the human nature is empty and only let nature play with it is a real argument that the heavens and man do not accept it. Is its “emptiness and air” the Taoist “incapability and existence” or the Confucian “humanity and heavenly craftsmanship”? Fourth, the Philosophy of the Yin Qu Philosophy is whether it is “the yang cannot be paid” or “the mind cannot be paid”, and whether its “heart” is “bright” or “qianzhi”. These conflicts are integrated with each other, making the force between “the universe and the mutual inclusion” and “the Qian and the Monarch” prominent, and the “source” problem of Confucian “goodness” is pursued. Controversy, although “good” is beyond the world and is the common way of time and space, it is also a human work and can be naturally and empirically established. Natural and unrestrained, the unity is completed in the channel.
Keywords: 王就Baoqing; Qi Yi Yuan Discussion; Xiong Shili; Mou Zongsan
Zhang Dainian noticed the problem of “sexuality in Qi” in the qi, but he still believed that “China What is called atmosphere in classical philosophy is the object of object, that is, the material today,” and the characteristics and functions of the silence are the atmospheres such as ignorance, spirit, and nature. In the history of Chinese thinking, “the meaning of atmosphere is determined from the beginning” and “the first time a more detailed theory about the basic model of China’s materialism was proposed,” and established an “excellent materialist philosophy system”. [1] In this regard, Japanese (Japanese) scholar Akira Yama believes that “it is incomplete to regard Zhang Chuan as a single gas” and actually “thinking to go all the way with the theory of existence and nature of gas”, and “it is a big benefit to include sexual theory in gas.” [2] Liu Xuezhi, a major scholar, also believes that the “game theory” and “nature theory” that comes from the Yixue system are not a friend. [3] It should be said that the Necropolis study has common understanding at this point.
But the problem is that students are concerned about the “”There are differences in evaluations, and some even mean that the silence is a common argument. For example, Ding Weixiang believes that the silence of the silence is based on the intrinsic theory. The silence or silence is a theory of the universe. The body is not used. The unity of the intrinsic theory and the cosmic theory is “the silence is the same.” [4] And the silence emphasizes that the cosmic theory (the biochemical theory of the universe or the fundamental theory of the universe) and the intrinsic theory (existence or metaphysics) are mixed into one, which is a “coordination of the ills” and “illness”, and the silence “contains the time and space of time and space The theory of cosmic transformation is mixed with the metaphysical theory beyond time and space, which can be said to be mixed with water and milk.” “Zhang Hui’s clear thinking and other obscure thinking and confusion of thoughts by other Song and Ming ideology scholars are actually based on a systematic and wrong form of thinking”. Therefore, its “intrinsic or physical” is mixed with “the physical” and cannot “transcend”. [5]
So the problem comes back: How can the sulcus make the metaphysical “inferior” Is the body” “immediate” at the same time as the physical “gasification”? Is the “gas” of the qi? Is it true that the body uses unrealized “physical” or “quality” that is deprived of phenomena? How is the “uniform” between gas and personality proved? This kind of proof is a “error” of “mistake”, or has its own great contribution? The discussion here starts from the understanding of the “metaphor” of qi, and relies on the line between Xiong Shili and Mou Zongsan’s conflicting method of qiu , Finally, the acupoint is the problem of “the source of goodness”.
1. The metaphor of sea storm water and ice
When talking about the storm, you cannot even notice the following metaphor:
The air is in harmony with the Taiyin, and the ice condenses in water. You know that the Taiyin is the air, and it is impossible to avoid the following metaphor. When talking about the storm, you cannot pay attention to the following metaphor:
The air is in harmony with the Taiyin, and the ice condenses in water. You know that the Taiyin is the air, and it is impossible. (“Zhengmeng·Taihe” “Yiquyishu·Lianzhi” Baoqing.com dcard“)
Sea water condenses ice, floating and swelling, but the talent of ice and nature of ice survive and die, and the sea cannot be connected with it. This is enough to study the deceased life. (“Zhengmeng·Animal”)
The nature of nature lies in people, and the water nature is in ice. Although the condensed body is different, it is one thing; the light is small, dark and bright, and its illumination is not irrelevant. (“Zhengmeng·Heming”)
The first article uses water ice to metaphor “the Taiyin is the air”. Mou Zongsan explained: “Water is everywhere, constant, and one, and the condensation and melting of ice are just the guest form. The body is often seen from the water, and the body is condensed from the ice and transformed from the air. This metaphor is commonly used and has its proper meaning; however, it is just a metaphor, and it cannot be used as a metaphor. ”[6] The so-called “metaphorical meaning” has two references. One is Confucian Taoism, which refers to the teachings that are scattered and slimmed in scattered and slimmed in scattered and scattered in scattered and scattered in scattered and scattered in scattered and scattered in scattered and scattered in scattered and scattered in scattered and scattered in scattered and scattered in scattered and scattered in scattered and scattered in scattered and scattered in scattered and scattered in scattered in scattered and scattered in scattered in scattered in scattered and scattered in scattered in scattered in scattered in scattered in scattered in scattered in scattered in scattered in scattered in scattered in scattered in scattered in scattered in scattered in scattered in scattered in scattered in scattered in scattered in scattered in scattered in scattered in scattered in scattered in scattered in scattered in scattered in scattered in scattered in scattered in scattered in scattered in scattered in scattered in scattered in scattered in scattered in scattered in scattered in scattered in scattered in scattered in scattered in scatterThe heroine Wan Yurou is the only young actress in Jiabao, and there is one thing next to her, and then she is tranquilly and understands the truth in a silence. On the one hand, she is away from the water and speaks ice, which not only makes her mind fall and feels like a person, but also criticizes the Taishu divine body as a tool (game) and is the physical one. Here, Mou Zongsan emphasized the Confucian meaning of “use of water and ice” in the metaphor of water and ice: “This meaning must be confirmed by good deeds, neither leaving nor degradation. If it is separated, it will not be used in a separate object, and its use will not be recycled. If it becomes the quality of the atmosphere, it will become the only atmosphere (materialism).” [7]
The second article is the sea and water and ice metaphor, which emphasizes that the virtual body is always there. Coincidentally, Xiong Shili, who used “the body is not worthy of use” as the key, also retorted the big sea water and the metaphor of the crowd: “In this discussion and “The Original Confucianism”, I used the common big sea water and the metaphor of the crowd. … Therefore, the body uses no meaning, but the big sea water is closer to the metaphor of the crowd, which can make people understand the truth and make people understand the truth. The mystery of the universe or the intrinsic theory is from the perspective of the original theory. I always talk
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