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Try to discuss the “harmony between man and nature” implicated in Zhou Dunxu’s contemplation – to commemorate the 1,000th anniversary of Zhou Dunxu’s anniversary

Author: Zhang Xinping Yijin

Source: Original “Chunshan Journal” No. 6, 2017 (Overall Issue 112)

Time: Confucius was in the 2568th year of Dingyou on the early November day of Wuzi

             Jesus December 27, 2017

 

Abstract: In order to reconstruct the Confucian metaphysics and the natural thinking system of the universe, Zhou Dunxuan discussed a series of related philosophical destiny issues such as “nosed”, “taiyang”, “yinyang”, “five elements”, as well as “reason”, “nature”, “fate”, and “integrity”. The goal is to build an inherent internal connection between “human nature” and “nature”, solve the problem of value and existence unity and how human virtue and life can be, and to better position the order and construction activities of human society, express the in-depth philosophical meaning of “harmony between man and nature”, and realize the purpose of Song and Ming cognition as the main development target of theoretical theory. Unfortunately, few people in the academic world have discussed it. When it is necessary to review historical materials to restore its inherent historical essence.

 

 

1. Introduction

 

 

The concept of “harmony between man and nature” was officially proposed by Zhang Xuan of the Song Dynasty, but in the pre-Qin periodBaoqiang.com Experience All schools and schools of the Axiom era have all entrusted “Heaven” to establish their opinions. In fact, they have developed various discussions, either obscure or obvious, which reflects the purpose of the unique thinking and development goals of the traditional Chinese civilization [1]. The most noteworthy of these is Confucius’s words, “How great is the king! Only the sky is the great, but only the purest is the perfection”[2]; “Generate virtue”[3], “The heaven will be elegant”[4], which clearly contains the idea of ​​”harmony between man and nature”, and can be regarded as the late development of the Song Confucians’ related learning [5]. Later, the “Guodian Chu Suan” clearly proposed that “nature comes out of itself, and life comes from heaven”[6] further deepens the internal connection between human existence and the “way of heaven” that ultimately transcends. Mencius repeatedly emphasized: “If you know your heart, you know your nature. If you know your nature, you will know the heaven.” “Everything is reserved for me, and you will be kind and happy.” [7] It is enough to show that from Confucius to Mencius, not only the value of the inner life and life orientation that exceeds the value has become increasingly prominent, and the philosophical fate of “harmony between man and nature” is about to emerge. Whether in terms of the theory of mind and nature or the theory of heaven, Mencius had many creative signs or discoveries, especially “nature” and “”Fate” and “Heaven” are connected along the way to emphasize the main principle of “establishing life”. They believe that the human nature has already included the principles of all things. However, they and Confucius, one after another, have sufficiently determined the main position of human beings, but they also traced the source of the value of human beings to the metaphysical “Heaven”, and thus created the purpose of the development of the humanistic theory that Chinese civilization has almost exceeded the existence of the past. It is no wonder that the mountain of Xiangshan should add: “The Master discovered this way with benevolence, and his words are free from ignorance. Mencius’ cross opened, and there is no obstacle and time difference. “[8] The “feelings of heaven and man” of Dong Zhongshu in the Han Dynasty seems to be another expression of emotion in “harmony between heaven and man”. As he said, “Heaven also has the aura of joy and anger, and the heart of sorrow and joy, and is in line with man. To combine it with it, it is the same as the “people” in terms of emotions and will, but also has the feelings of joy, anger, sorrow and joy, and is also in the foundation of existence. The same as “man” above can be considered one. Therefore, “man” and “heaven” are not uniquely separated or incompatible with each other. Instead, they are originally one and connected with each other, and have actually formed the late form of “harmony between man and nature”. This form, despite the lack of the philosophy of the theory of mind and nature, is laid out, and the awakening or tearing of the morality of less people, is unlikely to have an esoteric theory that can be associated with human affairs. However, because it highlights the organic universe theory conception constructed with a series of models such as the five elements of the yang and the five elements of the yang, it still shows a unique magnificent energy and atmosphere, which is in line with the voice and majesty of the Han Dynasty’s imperial civilization.

 

From the two Hans to the Northern Song Dynasty, Chinese civilization once again entered the revival of the pre-Qin Confucianism—Kong The main historical period of Meng’s religion. The most prominent ones among them are the Five Sons of the Northern Song Dynasty (Zhou Dunxi, Shao Yong, Zhang Xiu, and Er Cheng) through a series of re-explanations and re-explosions of Confucian classics such as “Theory”, “Mencius”, “Big Learning”, “The Doctrine of the Mean”, “Yi Zhi”, “The Evolution”, and other “The Thoughts on Metaphysics and Universe”, and have developed various different degrees of thinking in metaphysics and cosmic theory, and have formed more system and Short-term cultivationThe “harmony between man and nature” with philosophical thinking has also injected new eras into the development of Confucianism and given new life content. There are many reviews or explanations related to it, or it can be thanks to the inconscience as a representative, which is not a problem. It is as follows:

 

Chinese philosophy was extremely prosperous in the Song Dynasty. The ancient Confucians talked about the way of purity and peace, or focused on human affairs, but also briefly on the origin and foundation of the universe. The Confucians of the Song Dynasty began to understand the relationship between humanity and the universe, and established principles and principles, not only taught people to practice, but also promoted their principles, so they established their foundation, and their teachings became more and more important. This was the study of nature and rationality, but they also had to do it. [11]

  

The problem of “the origin and foundation of the universe” was not necessarily unexplained, but the Confucians in the two pre-Qin periods may not have no idea, but they are sure 彩官网 By the time of Song Confucianism, they became more and more profound and systematic, and were connected with people’s inner mind and nature. They combined the self-consciousness and reality of the subject’s moral energy, and developed various interesting and interesting discussions on physics and chemistry, including a series of problems such as “heart”, “nature”, “reason”, and “gasm”, etc. The above is very rewarding, indicating that Confucian theory actually has religious connotations that other secular theories do not have, and constitutes a distinctive inward-looking temperament characteristic from Eastern civilization. At the same time, it also effectively blocks the world’s “charming” process. If the Five Sons of the Northern Song Dynasty have achieved their theory, they can be said to be different from the light lines, but as the words are the creation of the word. If you can’t help but not recommend Zhou Dun-san. Among the five sons of the Northern Song Dynasty, Zhou Zi (1017-1073; whose courtesy name is Maoshu, whose nickname is Lianxi, and whose name is Yuan Gong) was one of the five sons of the Northern Song Dynasty. Although “written books on the number of books, Zhou Zi had the most books on the Confucianism”[12], he was the main historical figure that must be confronted at once in the history of Confucianism’s development. Among them, the highest rated ones even considered him “The lack of five thousand words in the book is the first priority in the history of Confucian rejuvenation” [13], and its influence is not as deep as it is. Therefore, when it is recommended as the opening of the science of theory, there are fewer differences among students.

 

As a late-stage in the representative of the Song Dynasty, Zhou Dunzai not only found a story, href=”https://sites.google.com/view/sugardaddy-coding”>官网 has historically opened a helping channelIncubate the InternetInto Confucianism [15], rebuild the Confucian metaphysics and cosmic th