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The separation of Emperor Zhu Xi’s knowledge of Emperor Zhu Xi’s perspective
Author: Li Chengqi (educated by Nanjing Department of Philosophy)
Source: “Social Science War” Issue 10, 2020
Abstract:There are no elements in Zhu Xi’s academic knowledge? Zhu Xi’s understanding of Emperor Zhu may be a perspective that can help us gain something. Zhu Xi had a long understanding of the language, theory, ethics and skills of the clan, but his basic concept is critical, denial, and there is a misreading phenomenon. For the ministers who were criticized, rejected, and misread, it was very difficult to enter Zhu Xi’s academic system. However, due to Zhu Xi’s need to construct a theoretical system and because the Lord Zhu had the contents needed for Zhu Xi’s ideological school, he chose to accept the elements of the Lord Zhu. Therefore, the relationship between Emperor Zhu and Zhu Xi’s knowledge of philosophy appeared as “a form of separation”. It is worth noting that Zhu Xi’s criticism of the language method of the clan, prediction of the direction of the clan’s morality, contempt for the clan’s morality, warning of the deviation of the clan’s Kung Fu, etc. not only expresses the health and well-being of Confucianism and even the modern Chinese philosophy.
Keywords: Zhu Xi; Minzu; Confucianism; Separation
Since the Sui and Tang Dynasties, Chingzong became the representative of Chinese religion, which means that Chinese intellectuals in the Song and Ming dynasties could not be affected by Chingzong. There is a record that Zhu Xi was preparing for the examination and examination. There was only a book of Zong Gao in his bookcase – “At the age of 18, I was traveling from Liuping Mountain. I was interested in paying attention to the work and searching it. Only the book “Big Hui Language Record” was compiled”①1. However, as he grew up with his understanding, Zhu Xi gradually realized that the Lord was not what he loved in his heart; “So he then raised his lord’s right to reliably, and he also read the saint’s books. After reading, he returned one day and realized that the saint’s words were rumored. It’s very interesting. Looking back at the words of Mr. Yun, it’s broken and full of missing out!”②2 What’s more serious is that this kind of spiritual transformation later evolved into a comparison of the superiority of civilization, and criticism of the Lord’s Sect replaced the critical wonder and appreciation of the Lord’s Sect. Purchase price So, how did Zhu Xi criticize the Purchase online order? This article selects departmental cases to evaluate them to show Zhu Xi’s criticism of Emperor Zhu, and then judges the relationship between Emperor Zhu and Zhu Xi’s knowledge of philosophy.
1. Understanding the Scholar Language
The language of the sect is one of the main symbols of the sect. For most sect language researchers, sect language has special value whether in language art, in terms of Buddhist teachings, or in the Chineseization of the teachings. So, what does Zhu Xi, a master of the cognition collection, have the understanding of the language of the clan? Zhu Xi said, “As for the words of the monk, it is the beginning, and the cleverness comes from the discussions between the Song and Qing dynasties. However, when you try to calm down and silence it, you may be able to fall into the confusion and be clumsy, and you can only follow the Western saying. Although it may not be true, it can be seen that what you admire at that time is only here. After it was passed down for a long time, the wise and intelligent people may think they are ugly from it. Therefore, they will express their own intentions and seek to assist them if they are not able to reach the future generations, and try to discuss their strange, illusory and despicable discussions. So they say Once transcendent, if it is beyond the morality and life, and those who are confused think that the result is not something that Shun and Zhou Confucius can do. However, his feelings of praise and sensibility and skillfulness have become more and more advanced, but it is not as good as his initial Qing Dynasty and silent words as he is good at this. “3 Zhu Xi means that in the late period of Emperor Zhu, his language was “involved in strange and unconventional”, but it still had a simple and lovely side that could still be accepted. So, “After Dharma, everything was eliminated. However, his first answer only clearly stated “4. However, in the subsequent development process, some eminent monks thought their language was crude, so they started to reform and practice, and developed their strange, illusory and despicable characteristics to the extreme in order to transcend the nature of the saints and their virtues and life. However, things will definitely reverse. Their exaggerated feelings and their ingenuity will instead increase the originality, and they will become more and more distant from the “clear and quiet” style of his early years. Therefore, it is impossible to criticize. Zhu Xi said, “There is a silence after that, so I can say that I have no heads, such as the “gan Ya Shu” and “Bai Shuzi”, but I am just a Hu Tu person. Since I said that I cannot be without words, I also said that I cannot be without words, and I cannot be without words, and I am not without words; in this way, I will not be able to achieve the east and the west. I will put this in my heart. In an urgent place, those who understand are the wise, and those who do not understand are the wise. Even if you are the wise, you are also a waste of time. Putting this mind in a different place and not discussing the whole body, so you are happy and angry. However, if you look at it carefully, you are only interested in energy. “5 The “gan Ya Shu” and “Bai Shuzi” are all the stories taught by teachers. When a teacher introduces a disciple, he often wears some special behaviors that are particularly inspiring and inspiring. This kind of guided a disciple can be used as a guide to future generations as a standard for concentrating mystery and enlightenment, such as the writings of modern governments, so it is said to be a case. For example, “Question; ‘What is the intention of the ancestors coming in the west?” The teacher said; ‘The cypress tree in front of the courtyard.’ said; ‘Don’t monks show the environment to others?” The teacher said; ‘I will show the environment to others.’ said; ‘What is the intention of the ancestors coming in the west?’ The teacher said; ‘What is the intention of the ancestors coming in the west?’” 6 In this case, Zhaozhou founded the scholars to seek Buddhism in order to cut off their thoughts of seeking Buddhism, that is, to understand the essence of the case and be infected with the true style of Dama with a sense that goes beyond the relative differentiation of “people” and “environment”. But Zhu Xi seems to be reviewing the InternetThe price is hard to understand its meaning. Zhu Xi believed that the so-called “public case” is inconsistent in terms of circumstances, and it is neither right to say nor right to say anything. It is impossible to go east or west. For example, Hu Dou’s fierce attacks on people, making those who ask questions at a loss and stupid head. It should be said that Zhu Xi was relatively accurate in mastering the characteristics of the language of the clan, especially being particularly sensitive to the sarcastic method of speaking – “He also loves to say that the most common onesBaobao.com dcardThe ultimate words are like leading a person to the cliff of thousands of 1000 feet and pushing down. People are not allowed to do so, so they will not be able to do so.” 7 Zong Zong always asks a question of “not being attached to the border” when you are not paying attention, and suddenly asks you to answer immediately, such as leading a person to the cliff of thousands of feet and pushing him hard, which catches people off guard and is shocked. Therefore, in Zhu Xi’s eyes, although the language of the clan is exquisite, clever, and glorious in terms of emotions, it can confuse people’s hearts, but its content is crude, sensible, subtle, and light, so it is called “headless words”.
It is not difficult to see that Zhu Xi had a basic understanding of the language of the clan. However, the generation and characteristics of a vernacular romance have their own unique historical civilization landscape, and the primitive language is especially so. Zhu Xi obviously did not notice this issue and did not have a deep thought on the historical civilization that arises in the sectarian language. As a special romance language, its artistic nature also has its own uniqueness, which is required to be confirmed and appreciated seriously. Zhu Xi obviously did not feel excited about the artistic nature of the traditional language. The Chinese language is a serious change in the language of religion, and the Chinese characteristics are very clear. In other words, the emergence of the Chinese language is reflected in the process of Chineseization of religion at a very large level, which is also the result of Chineseization of religion. Zhu Xi obviously did not think about the special position of Chinese language in the evolution of Chines
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