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Admiring and free: The Body View of Confucianism and Taoism
Author: Zhang Liming (Doctoral student in the Department of Marxism, Jilin Second-Line Stars became First-Line Stars, and resources are coming in a hurry. Associate Researcher of the Provincial Academy of Social Sciences, and a member of the Chinese Institute of Thought and Civilization of Jilin Teachers)
Source: “Social Science War”, 202000 0 Issue 4
Time: Confucius was in the 2570th year of Gengzi, April 15th, Gengxu
The world is also a way to develop life by using senses, eyes, ears, nose, tongue and body to “experience” the world, and thinking is also moving in the development of life today. Pre-Qin Confucianism and Taoism have different physical philosophy. Confucianism’s admiration focuses on human etiquette; Taoism’s freedom is precious in nature. The body is manifested in the relationship between the body and the world, how to understand the world, how to master the world, and establish a character in the world, Confucian admiration is different from the Taoist free body philosophy. Based on the physical philosophy of Confucianism and Taoism as the basis and extension, it is mostly manifested in the minds and feelings of Chinese people.
Keywords: Pre-Qin Confucianism; Taoism; body view; admiration;
“Watch yourself and yourself, nothing is more important than the body” (Preface to Tao Jingming Collection), the body is the most close-to-human material existence in the world, and it is also the most direct existence that people can master. From the perspective of philosophical meaning, the body has the in-depth meaning of “live” and “here”. The body is the basis for humans to master the world, and the world also appears to humans through the body. Teacher Tang Junyi said: “The purpose of the following concept of the life and mind activities in front of us can be seen from our seven-foot-six-foot-six-foot-six-foot-six-foot-six-foot-six-foot-six-foot-six-foot-six-foot-six-foot-six-foot-six-feet-six-foot-six-feet-six-feet-six-foot-six-feet-six-foot-six-foot-six-foot-six-feet-six-foot-six-foot-six-foot-six-foot-six-foot-six-foot-six-foot-six-foot-six-foot-six-foot-six-foot-six-foot-six-foot-six-foot-six-foot-six-foot-six-foot-six-foot-six-foot-six-foot-six-foot-six-foot-six-foot-six-foot-six-foot-six-foot-six-foot-six-foot-six-foot-six-foot-six-foot-six-foot-six-foot-six-foot-six-foot-six-foot-six-foot-six-foot-six-foot-six-foot-six-foot-six-foot-six-foot-six-foot-six-foot-six-foot-six-foot-six-foot-six-foot-six-foot-six-foot-six-foot-six-foot-six-foot-six-foot-six-foot-six-foot-six-foot-six-fo Hold and take; five fingers can be used to sign; enough to wander, can stop; have a mouth that can speak; have ears that can hear; have eyes that can see; have a mind and head that can think and feel, that is, the activities of all the activities of nature, life and mind are developed. The original meaning of the basic famous sayings in Chinese philosophy is also the first to express the activities of nature, life and mind that are the activities of this body. Try to think about why Confucianism likes to sayThe ‘recommendation’ of ‘recommendation’ of ‘recommendation’? Why did Zhuangzi like to say ‘going’ in ‘sweeping’ in ‘sweeping’? Why did Mozi like to say ‘take’? Why did Laozi say ‘hugging’? Why did Gongsunlong say ‘referential’?”1 From the “feeling” of the body, it is a major problem in the Chinese civilization system. Since Confucius and Lao Tzu, Confucianism and Taoism have continuously enriched and enriched the body and viewed the body. Using senses, eyes, ears, nose, tongue and body to “experience” the world is also a way to develop life, and thinking is also in the development of life today.2
Marx pointed out that people are acted, restricted, and restricted beings. The three are interested in social existences, and their bodies have inextricable connections with social development, production methods, social system, etc. As an important source of traditional Chinese civilization, Confucianism and Taoism have mutually reunited bodies. Baoqing.com pptPhysical philosophy, Taoism emphasizes the nature of the body, and the side emphasizes freedom; Confucianism emphasizes the social nature of the body, and advocates admiration. The physical philosophy of coexisting with admiration allows Chinese people to master the world from a different perspective and situation, handle the relationship between the body and the world, making Chinese people’s lives more prosperous and more life-like.
1. Body and the world: “The body is sent to the whole country” and “the whole life is full of life”
“Lya·安安安” says, “I, I, I, I, I, I, I am the body.” The body is me, it is myself, it is myself, and in philosophical words, it is the body of the body and mind in natural business. The body and mind are divided by the opposition between the soul and the flesh in Christianity, and by Descartes’s consciousness.
“The body” is the body of life and a form that people cannot escape from. “Therefore, you should regard your body as the whole country, if you can send it to the whole country; if you love it as the whole country, if you can trust the whole country.” (Chapter 13 of “Laozi”) The human body is material, and it is first connected with the society where people live. Taoist classic writers use “body”, “shape”, “seven limbs” to express the appearance of the body. Taoism advocates loving one’s own body to care for the world and all things. The “body” in the pre-Qin Taoist classics represented by Lao Zhuang is a main model of rich meaning. It is not only a simple “body”, but a life-spanning body that contains the mind and body. Taoism has a deeper and more detailed understanding of the structure of the body. “A hundred bones, nine skeletons, six hidings, and six hidings, and they are there in their stakes. Who are I and I?” (“Zangzi·Zhiwushu”) has already understood that hundreds of bones, nine skeletons, and six hilarious bones, heart, liver, lungs and kidneys, and constitute all the human body. “Liezi·Tang Question” records the human body structure “liver, heart, lung, spleen, kidney, kidney, stomach, external muscles, bones, branches, external phases, and hair development”, and double the mastery of human body structure. These organs with different abilities realize the overall function through “gas”. As the saying goes, “The reason why Liuhe can last for a long time is that it does not grow by itself, so it can be born long. Therefore, the sage comes back to his body and his body first, and his body exists outside his body.” (Chapter 7 of “Laozi”) “Can you carry the soul and embrace oneness?” (Chapter 10 of “Laozi”) Lao Tzu has two ideas about this life-to-life body: one is “protective body” and the other is “no body”. The so-called “prime body” means “prime body as a big problem” (Chapter 13 of “Laozi”). We should pay great attention to the body and not be able to treat the body in order to seek fame and fortune in the world. I feel that”Who is fame or body? Who has more money in the body?” (Chapter 44 of “Laozi”) It is unwise to harm the body caused by seeking fame and fortune in a single aspect. Only by paying attention to the meaning and value of life can we achieve the Taoist desire for “long-lasting life” and “death without death”. Lao Tzu’s “long-lasting vision” is not about eternal life, but about the limits of life and life. “Dead but not die” is about returning to the natural way. The so-called “selflessness” is the highest state of cultivation of “protective body”, which is “a kind of cultivation of mind and nature, but the attachment to one’s body and the advancement to a higher state”4. Lao Tzu said: “The reason why I have a large patient is that I am pregnant; and if I have no body, what are I suffering from it?” (Chapter 13 of “Laozi”) The origin of the great suffering is that people have the burden of “body”, they are oblivious to their bodies and empty, and are mixed with Tao, and they are invaluable to their bodies and have no body, and they are incompatible with Tao. The Qinghua Summary of “The Heart is the Stories” says that “the fate is taken in people”, that is, “the death is born in heaven, and it is also lost in the heart. The king, the prince, the marquis, the king, the common people, and the common people, do not pray alone to protect the family from ghosts and heaven, but also to pray (heart) and the body.” A person’s fate is not only determined by God, but also depends on himself at a very large level. Praying for blessings and blessings should also pray to his own mind and body.
Confucianism defines the body by “body” and “four bodies”. Confucianism also describes the body structure, “The mouth is about taste, the eyes a
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