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The transformation of “original” and “body”: The transformation of theoretical thinking and its philosophical historical meaning
Author: “Confucius Research” No. 6, 2023
Abstract: Before Wei Han, Chinese and foreign philosophical philosophy took “the root and the end” thinking as an important result of thinking. This was simple and useful in solving the problem of “the existence of experience”, but it was difficult to fight. In this regard, both Xuanxue and teaching have done a lot of exploration, and the “physical application” thinking has gradually been established, and the pursuit of “physical” beyond has replaced the exploration of the “foundation” of experience. However, the teaching “physical theory” is difficult to compatible with the world and human nature because it is not practical, which leaves a space for science to continue to explore. In the late Song Dynasty, psychologists concentrated on the theoretical perception of thinking transformation. The “body” of “body” is more transcendent than the “foundation” of “the root” and “the root” of “the root” and “the root” of teachings is more practical. A “body” that is both beyond and practical is gradually constructed. The ability of the late-stage scientists to transform their thinking with their own characteristics was the focus of science and promoted the first major paradigm transformation of modern Chinese philosophy.
Keywords: Science; Reform of Thinking; End of the Bottom; Application; Paradigm Transformation;
Author Introduction: Zhang Heng, Ph.D. in Philosophy, assistant professor of the International Confucian Research Institute of Shandong Academy of Social Sciences. The purpose of the important discussion is Song and Ming Philosophy.
The Song and Ming Philosophy are high-level forms in the process of Confucian philosophy. This not only lies in the rise from the cosmic theory to the existence theory in the pursuit of the origin and the foundation of existence, but also in the construction of the “metaphysics of morality” [1] in the pursuit of the origin of value. In the late Song Dynasty, these exploratory bodies show a philosophical creation focusing on “Taiyang”, “Taiyin”, and “Heavenly Law”. However, the philosophical gains and philosophical forms of philosophical cultivation are not self-evident, and the deeper levels of thinking transformation are supported by the transformation of the internal content. How did late science realize the philosophicalization of Confucianism through thinking transformation? This is not only related to the emergence of science, but also the key issue concerning the transformation of the modern philosophical paradigm in China, which needs to be deeply studied and explored.
The thinking method refers a lot in its broad sense, and the academic community has many discussions on it. [2] Jaspers said: “When I think about existence, it is like saying that it is a crop, a talent, a spirit, a life, etc. … In the end, I always find that I have completely transformed a certain prescribed method of existence that appears within the entire existence, making it an existence itself. ButYes, any recognized existence does not exist in itself. ”【3】Philosophy is a pursuit of existence. True philosophical thinking is a holistic and “big” existence. The thinking method referred to in this article is importantly based on this judgment. That is, the thinking and pursuit of the “one” of existence is based on the department or the whole, and the pursuit of “structural”, “element”, or “regulation” or “root”. The philosophical form directed by this also has differences between specific and abstract, experience and thinking, cosmic theory and existence.
In this regard, the thinking method of the theory is definitely different from the traditional foreign philosophy. This new thinking is a new form of erecting the thinking method of the tradition foreign philosophy and the teaching thinking method. The focus line is a search from the exploration of the “foundation” of experience to the pursuit of the “body” beyond. The thinking transformation of the theory thus has the main philosophical historical meaning, that is, it is not only the key circle generated by science, but also promotes the middle. href=”https://www.blog-taipei.online/Jia/”>Back to message boardThe first major paradigm conversion of modern Chinese philosophy.
1. “Things have their roots and ends, and things have their beginnings”: thinking about the roots and ends and their difficulties
From the perspective that philosophy is the basis of the source, the philosophical process of Chinese philosophy has developed its roots since the pre-Qin period. It was the earliest ancient Greek philosophy to ” Logos (logos) is a very important expression. The origin and foundation of modern Chinese philosophy begins with the pursuit of “Tao”.
Confucius initiated the Confucian pursuit of “Tao”. Despite the fact that “the Master’s words of nature and the way of heaven cannot be heard” (“Speech·Gongye Cheng”), Confucius confirmed the true true boss Ye Qiuguan: The show of knowledge destroys her? Did the author eat the meaning of “Tao” or “the way of correcting people”. “Nature is near, and it is far away” (“Speech·Yang The extremely thoughtful model of “nature-recitation” and “self-rewarding” contained in the commentary “sex” and “self-rewarding” have become the cooperative source of various sources and foundations of Confucianism in the later Confucianism. The Sin and Meng School have discovered more ” Introverted concepts such as nature and “self” are used as the beginning of the “Doctrine of the Mean” and the “nature of the destiny of heaven, the way of willfulness”, and regards the “nature” that people gain after heaven as the source of “Tao”, and uses “willfulness” as the way of “aching Tao”. Mencius deepened this concept, and he used “heart” from “heart” “Goodness” refers to “nature goodness”, that is, from the perspective of obscene, shame, rebellion, and shortness of the “four ends of mind”, judging, ignorance, and shortness of the “four virtues”, benevolence, righteousness, kindness, and wisdom, and believes that people only need to “follow their hearts” to “know nature” and “know the heaven”. In general, the Si Meng School advocated “benevolence and righteousness in the inner world”, which would The origin is based on the acquired nature of human nature, and the cultivation of morality should be developed from itself, cultivated in a mind, and expanded the good. In comparison, Xunzi discovered more Confucius’ inward-oriented concepts such as “recitation” and “gift”, and proposed that “the human nature is evil, and the good one is sad” (“Xunzi”)Zi·Nature and evil (Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the Son of the In summary, Xunzi advocated the “benevolence and righteousness” [4], and concluded the source as the inner “gratulations education”.
Taoism also values the pursuit of “Tao”. Lao Tzu said: “If things are mixed, the heaven and earth are born, and they are lonely and lonely, independent and unchanged, and they are not in danger. They can be the mother of the whole nation. I don’t know its name. The name is Tao, and the name is strong.” (Chapter 25 of “Laozi”) and it also said: “Tao gave birth to one, two in the whole world, two in the whole world, and three in the third in the third.” (Chapter 42 of “Laozi”) regarded Tao as the origin of “the mother of the whole country” and “one”, which means that Tao is the source of the natural birth and transformation of all things. The characteristics of Tao are: “Tao follows nature” (Chapter 25 of “Laozi”), and the other is: “Tao is always unscrupulous” (Chapter 37 of “Laozi”). In total, it is “nothing”, which is said to be “all things in the country are born from existence, and existence is born from nothing” (Chapter 40 of “Laozi”). There are also similar views in Zhuangzi. “The Great Batch of Teachers Bao Woman” says: “The Tao has no emotion and faith, no invisible; it can be conveyed but not received, no invisible; it can be obtained but not seen; it has its roots, no six-correlation, and it h TC:
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