【溫海明 魯龍勝一包養價格】論呂祖謙心史哲學的基礎結構及通天功夫
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The basic structure and the philosophical philosophy of the heart and the philosophy of the sage.
Author: Wen Haiming Lu Long Sheng (Chinese Academy of Philosophy)
Source: “Hunan Journal” (Social Science Edition) 2023 Issue 5
Abstract: The academic community has discussed the historical philosophy of Zuzu, but has not discussed the communication and influence of the human heart between the way of heaven and history. The author named Zuzuzu’s philosophy “History of Heart”, focusing on the orientation of the heart, and reinvented the basic structure of “History-Heart-Heaven” of Zuzuzu’s philosophy. History is the manifestation and recording of the heart. The heart is the way of heaven that the human body receives. History is the direct manifestation of the way of heaven through the human heart in time and space. But there is a hidden danger in the human heart in reality, which leads to the way of heaven being either hidden or visible in real history. In order to make the real history present its responsive face, Zu Zu proposed the Heavenly Kung Fu discussion of history cultivating the mind: to ask people as the historical subject to the hearts of historical figures, historians and even the heart of heaven through the physical viewing method of viewing history, to cultivate their own hearts, so that their own hearts can recall the state of heavenly hearts of all things that “all the things that are discovered by my heart”, so that history can present the ultimate good mood that is dynamically developed as the way of heaven.
For a long time, the Chinese philosophical community has mostly used two lines of theory and psychology to explore the analysis of Confucian history in the Song and Ming dynasties. In fact, what is the future of reason represented by Zhu Xi? Didn’t he be cut the same way. In addition to the study and the mind represented by the Nine Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pulmonary Pul Pan Fuen and Dong Ping pointed out this problem, but did not attract much attention from the academic community. Dong Ping believed that history and philosophy are a school that stands true with science and mind, and was composed of Zu Zu. However, this “Dingzhi” does not establish a historical body that corresponds to the rational body and the mind body, but regards history as the development of the way of heaven [1], and strives to describe the order of the way of heaven behind the historical phenomena [2]. Therefore, the philosophical reality represented by Zu Zu actually follows a thought that is different from the metaphysical intrinsic structure (physics, psychology, and atmosphere, which are representative of [3]), but is the same as the phenomenon. Wang was infected by this point and pointed out that the philosophy of Lu’s family is based on the “mind theory” [4], which further raised the human aspect. Pan Fuen concentrated on exploring the progressive nature of the historical philosophy of the GU family but failed to systematically develop its connotation [5], Dong Ping system developed its connotation (due to strengthening history) and failed to explain the communication meaning of the people’s hearts between the “Dao of Heaven – History” [6], Wang Hu (compared with the historical view of the GU family and Zhu Xi) saw that the intrinsic theory of the people’s hearts in PU family philosophy could not comprehend Dong Ping’s lack. A brief discussion of people’s hearts and a detailed discussion of human affairs (history) and the way of heaven will bring about the inquiry about the world of heaven and man. This may be the important reason that Dong Ping proposed to change the serious discovery of Chinese philosophical history books that has not yet produced a wide influence. It is to be nurtured, this article will restore theThe basic structure of Zu’s philosophy, “History-Heart-Heaven”, emphasizes history and emphasizes people’s hearts. He hopes to further improve the connotation of Zu’s philosophy “History of Heart” and its position as the second most philosophical system in the history of Confucianism in the Song and Ming dynasties.
1 Basic structure: history-heart-height-height
(I) “History is the history of the heart”
“History of the heart” is a concept proposed by Zuo Zu in “Zuo’s Bible”. “The Seventh Year of Duke Xi” records a historical event that Guan Zhong went to Duke Huan to visit. Zuo Zu made a comment on this and developed his thoughts on “history is the history of the heart”.
At that time, Duke Huan of Qi and Duke Lu Xi, Duke Huan of Song, Prince Qian (Chen Guo), and Prince Hua (Zhen Guo) joined forces in Ningmu to negotiate the battle between the Marquis of Shang and Zheng Guo. Prince Hua attended the meeting on behalf of Zheng Wengong, and asked Duke Huan to help him get rid of the three men of Shu Zhan, Du Shu and Master Shu who went to the country to serve in politics. Qi Huan had personal intentions. Guan Zhong then intervened against Duke Huan of Qi. One of the main reasons was: “If you join forces, why do you show your heirs?” [8] The prince Hua is the one who sells the country for gifts, and the work of the Duke Huan of the Zuhou Alliance will record the work. If Duke Huan of Qi and the treacherous and slandered people like the prince Huan of Qi, they will be recorded in history and will be bad for future generations. Duke Huan of Qi finally heard from Guan Zhong’s advice and refused Prince Hua’s request.
Guan Zhong used his name to persuade Duke Huan to give up the benefits in front of him. This is considered to be “not knowing the original” [9], and he was unable to grasp the essence of the problem. Guan Zhong actually made a choice between seeking fame and profit. After Duke Huan of Qi was given the right to balance, he finally chose to seek fame. In the value of Duke Huan of Qi and Guan Zhong, seeking fame is more expensive than profit. But as a great scholar in Zhejiang East, Zuzu, who is a great scholar in the Zhejiang East, does not think that seeking fame are more expensive than seeking profit. “If Duke Huan is interested in profit and his heart is more fond of fame, how can he be enough to control Duke Huan?” [10] It is not a questionable universal value to seek fame and profit, so Zuzu raised his own questions. In Guan Zhong’s value view, seeking fame and profit is to seek profit. He believed that Duke Huan would definitely choose to seek fame, so he said the above statement. However, in the value concept of Zu Zu, the historical books that can make people live in love for thousands of sacrifices are simply “Bao Zhu”. There is no high or low value in seeking fame and seeking profit. Duke Huan can choose to seek fame and profit in the selection topic set by Guan Zhong.
For the ancestor who ultimately seeks to realize the way of heaven, “for good” should (or can only be) realize the Tao in the field of social history. For example, “Duke Huan reigns with Prince Hua of Zheng”Although in terms of results, Duke Huan of Qi seemed to be “for good” and doing a job that conforms to the way of heaven, his action was to seek fame rather than seeking truth. Therefore, from the most basic point of view, it is not impossible to be considered “for good”. Whether seeking fame or seeking profit, it is all about seeking out the heart, so that one’s own mind is controlled by external things. It is not about “self-goodness” [12] after “using Taoism” and “wrongness of the mind” (or perhaps saying “correcting one’s heart” [11]). It is not about the work done by “self-goodness”. Regardless of the result, it is “not aware of the root”, so it is not a good deed from the most basic point. Therefore, Guan Zhong fought for the desire for fame and wanted to seek profit (“outside the control” [13]) and was the most basic thing to say that “for good” was not good. After the law of heaven is out of the way. Once it is necessary to guide people’s behavior through internal constraints, then this behavior will definitely not be able to manifest the way of heaven; as long as the hearts of the hearts themselves abide by the way of heaven, the way of heaven can be realized through people’s behavior. Moreover, from the perspective of the original theory back to the preservation theory, if you want to rely on the internal reasons to restrain people’s hearts, your inner strength will be very limitless. Guan Zhong could only convince Duke Huan of Qi, but he just happened to encounter Duke Huan of Qi, “good reputation”. This is a lucky and willful general business. As the saying goes, “The water without roots will be eliminated all night long; the good without roots will be destroyed all night long” [14], do not aim at realizing the way of heaven, and do not use the way of heaven as s TC: