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From the natural will of “no extreme but too extreme” to the order of ethics – the construction and review of Zhou Dunxi’s natural view of value structure
Author: European and Yang Pure purity
Source: Author Authorized by the Author Confucian Network Published
Original “Natural Certification Law Research” No. 3, 2017
Time: Confucius was in his 2568th year of Ding Han Feng, and the snow in the community had not melted. Wushen on the 25th day of the Spring Festival in the middle of You
Jesus March 22, 2017
Abstract: As a science open, Zhou Dunxian believed that “no extreme but too extreme” makes natural innate generation energy. His natural view has a humanistic enhanced emotional nature and is a meticulous and natural view. Its important content includes three aspects: 1. “Nothing but too extreme” is the ethical focus of Zhou Dun’s natural view; 2. “Her” is the ethical principle of Zhou Dun’s natural view; 3. “Good” is the ethical manifestation of Zhou Dun’s natural view. Only after reviewing Zhou Dun, Song Wei from the perspective of natural value did we start filling out the form. The natural view of the universe is that it is invisible and invisible, empty, “invisible and too extreme”inclusive price is the natural source of the natural universe. This is not suitable for scientific research and is absurd. From the perspective of humanistic value, Zhou Dunxi’s natural view was born from the “civilization concern” that should challenge Confucianism against religion. The contribution is to try to establish a new theoretical framework for the tree originating from the pre-Qin Confucianism, which is sufficient to confront the teachings. Not only this way, he also used this “actual” “unextreme but too extreme” natural world as the basis for the order of ethics and the fairness of the moral world, laying the foundation for the innate and beyond of the Confucian world of moral value. This played a major role in promoting the development of Confucianism in later generations, especially the Song and Ming dynasties.
Keywords: Zhou Dunxi;Natural view;Unexpected and too extreme;Value construction;Value review
If it is influenced by the thinking form of the “Book of Changes” full of emotional energy, it will develop a discussion on understanding, moral view and ethical view from natural view and cosmic theory. This is the basic approach of Chinese traditional mature philosophers. Zhou Dunxuan, as the master of science who “gets the knowledge of saints and does not pass on” [1] 12710, “the origin of theory today, the end of all things” [1] 12712 is one of the representatives of the classics that have been introduced from the natural perspective to discuss and understand theories, moral concepts and ethical concepts. Zhou Dun-san (1017-1073), whose courtesy name was Maoshu, was originally named Dun-san, and he moved to Dun-san by Emperor Yingzong of Song Dynasty. He is from Daozhou, Hunan (now Dao County, Hunan), and is named Yuan Gong. In his late years, he lived in Zhushan, Jiangxi Province. “Lianxi” was the name of the small stream in front of the hall. The old friend called “Lianxi Teacher” and his learning was called “Lianxi Teacher”. He was in his career, and was in love with the mountains and forests. Huangting praised him: “He has a very high character and a lofty heart, like a turbulent moon. He is honest and devoted to seeking ambitions, is weak in fortune and is rich in getting to know the common people, is poor in serving himself and swallowing and womb, is shy in the world and respects friendship for the ages.” [1] 12711 Zhou Dunzai used the natural view of “no extreme but too extreme” as the theory of theory. He proved the justice of the order of ethics, and laid the foundation for the theoretical thinking that had been passed down for hundreds of years in later generations. The “School of Song and Yuan dynasties” commented: “After Confucius and Mencius, the Confucianism of Han Dynasty had a traditional learning. The Tao of nature has been a subtle saying for a long time. Yuan Gong emerged, and the two Chengs inherited it, and the Confucianism of the Confucianism emerged, and the sages flourished.” [2] 482 So, what is the foundation for the construction of a natural concept? What are the important contents of his natural view? How to examine his natural view? This is the question that this article needs to answer.
1. The true distinction between “NoSweetheart Baobaobaobao NetworkExtremely and too extreme” and “it’s own extreme but too extreme” Zhou Dunxian believes that “No horny but too extreme” makes natural structures become energy. In his article “Taiyang Picture”, he used a vivid abstraction to draw the natural product of the universe.The process of life. Because the full text of “Taiyang Pictures” is relatively short, for the sake of explanation, the author uses the whole article: “Nothing is too extreme but too extreme. Taiyang is too extreme. Taiyang is born with yang, and it is extremely static, and it is calm and produces yin. The static is extremely revived. One movement and the other are calm, and each other is the root; dividing the yin and yang, and two jins are established. The yang changes and combines, and water, fire, wood, metal, and earth are produced. The five airs are spread out and they are carried out in four hours. The five elements, the one yin It is; Yin and Yang are one Tai Yang; Tai Yang is originally unlucky. The birth of the five elements, each of which is one of its own nature. The truth of the two and five essences are wonderfully combined and condensed. “The Qian Dao becomes a man, the Kun Dao becomes a woman.” The two spirits are sympathetic and transform into thousands of things. All things are born, but the transformation is unlucky. Only people can get the beauty and the spirit is the most spiritual. Once the form is born, the spirit is aware of it, the five temperaments are moved, and the good is badPut the price for one month, and all things are done. The sage determines it to be righteous and kind, and the main body is calm, and establishes people with great strength. Therefore, the sage combines the virtues of the six combinations, the sun and the moon combines the brightness, the order of the four periods, and the ghosts and gods combines the auspiciousness.’. It is auspicious to correct people and cultivate them, and the king is auspicious. The sage of the son. Therefore, he said: ‘The way of establishing heaven is called yin and yang; the way of reaching the time is called softness and silence; the way of establishing man is called benevolence and meaning. ‘Also said: ‘The original rebellion, so I know the saying of the passing of life. ‘It is so great that the Book of Changes is here! ‘〔3〕3-8 This paragraph describes the entire process from the natural structure of the universe to the establishment of the ethics of human beings and the establishment of the world of morality.
The Qing Dynasty scholars believed that “no extreme but too extreme” was changed by Zhu Xi. They believe that the original text of “Taiyang Picture” published by Hong Mei of the Song Dynasty was “Taiyang” “I am not arrogant but I am Taiyang” [4] 609. In fact, in the 15th year of Chunxi, Hong Mi presented the “National History” (i.e., “History of the Four Dynasties”) for Zhou Dun, and once recorded the first sentence of “Taiyang Diagram” as “It is self-extreme but it is Taiyang.” Zhu Xi made a correction to Hong Mi on this sentence when he was in Jiangxi, and suspected Hong Mi: “What we have now said is that ‘it is not the best but is Tai Yang’. I don’t know what he has to do and add this to the word “self and is the same as the two.” [5] 3410 However, Hong Mi insisted on his own opinion, “thought it would not be successful.” Hong Mi added the words “self” and “for”, but there was no evidence. Zhu Baobao PriceXi Guichou (1193) Zhu Xi once again proposed in the “Shaozhou Prefecture School of Lianxi Teachers and Teachers’ Temple”: “The teacher and teacher of Shi’s family added his words, ‘It is not too extreme but too extreme’, and he is serious because of his illness as a teacher and teacher.” [5] 3804 At the same time, Zhang Shi, a member of the same era as Zhu Xi, said in “Taiyang Pictures” In the explanation of the href=”https://twsugarlover.org/”>In the interpretation of the pipeline”, the opening chapter is “no extreme but too extreme” [6] 1605 Teacher Shu Jingnan believes that in the first sentence of “Taiyin Pictures”, the real victim is Hong Mei. 〔7〕98 Chen Lai’s general statement said: Zhu Xi asked Hong Mi to remove the words “Zi” and “Yu” t