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From “Taiwei is the air” to “Qiankun Parents”: Zhang Xuan’s original ideological structure – using Chuanshan’s “Zhangzi Zhengmeng Notes” as the middle part
Author: Chen Yun(Huadong Master Fandao Chinese Modern Thought Civilization Research Institute and Department of Philosophy”)
Source: Author Authorized by Confucian Network Published
Original from “Nanjing Social Sciences” Issue 2, 2019
Time: Confucius was in the middle of the spring of Jihai in 2570, Guimao
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[Abstract]Modern scholars often use “Taiyu is air” as the model statement that best reflects Zhang Xuan’s metaphysical temperament, while the intrinsic body in Zhang Xuan’s philosophy is solidified into Taiyu, and the gas theory and Taiyu divine body theory are all explanations of the Taiyu intrinsic body. But few people noticed that what “Zhengmeng” determines is not a static physical body, but a dynamic intrinsic structure from the Pacific to the Qiankun (Liuhe). In this structure, the heaven of Taisha is the heaven of “Qingxia for one year”. As the principle and the spirit are not divided, it means “one” in the structure of Zhang Xuan’s original theory; the heaven of Qianyuan is the heaven of living things, and it cooperates with the land of Kunyuan to form the “two” in the structure of the original money, and then the six are combined and then the atmosphere is transformed and able to be energetic. The original structure of “Taixian-Qiankun” is rooted in the “Taixian-Two” thinking form of Zhou Yi. Only by knowing this structure can one understand that the “Zhengmeng” begins with the Taiyin, and finally falls into the “Qiankun Parents”; what people should respect is not the atmosphere or the Taiyin, but the virtue of the six communes, that is, the Qiankun. People’s respect for Taishu can only be connected by the method of honoring the virtue of the six communes (Qian Kun), and respecting the universe is specifically implemented to the bearing of the world of prosperity.
[Keyword]Taishen, Qiankun, Intrinsic Structure, Wang Chuanshan
[Project] The Humanities and Social Sciences Base of the Education Department is a serious project “A account of the historical history of the conflict between ancient and modern China and the West from the world The results of the project of the Shanghai Municipal Education Commission’s scientific research and innovation innovation plan “The Layout of the Traditional Genes of China’s Thought” (201701070005E00053), and the results of the project of the national morality and social style of Jiangsu Province’s nationality and social style.
Note: The text was submitted to the “Contemporary Discussion of Chinese Philosophy: Taking Gas and the Body as the Middle” at the Taiwan Center Research Institute in September 2017, and the 2017 Annual Meeting of the Shanghai Confucian Academy of Sciences in September 2017. The first half of the submission of the conference papers is the.
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The positioning of Zhang Xiu Philosophy has often been influenced by the Taoist inheritance of the middle of Cheng and Zhujing. In this context, Zhang Xiu Philosophy is the leader of Zhu Xi’s philosophy. During this period and period, discussions on Zhang Xi’s key concepts such as Taishen and the nature of the atmosphere have always been under the perspective. With this method, Zhu Xi’s philosophy is not only regarded as the point of viewing the origin of Zhang Xi’s philosophy, but also as the abduction that Zhang Xi’s thoughts and yearns for.
Even if Zhang Xiuzhe Na came into the framework of “game theory” and understood it, we can also see that this is just a downfall to the so-called “reason theory”. Since modern times, Zhang Xu and Cheng Zhu’s research and discussions were influenced by the oriental metaphysical and intrinsic paradigms, so that the relationship between physical use, silence and atmosphere is understood as the relationship between the body and the phenomenon, and this understanding does not reveal the most distinctive content in Zhang Xu’s philosophy.
In fact, today, we have two understandings about Zhang Xiuzhe’s dominant position: the Taiyin God’s theory (Miao Zongsan) and the atmosphere theory (this discussion was initiated by many scholars) have shown the above-mentioned dual perspectives at the level of disagreement. But can these two perspectives also cover up some layers while reminding Zhang Xiuzhe? Can Zhang Xiuzhe have different abilities in his commentary? As the self-congratulatory scholar of Song and Ming dynasties, Wang Fuzhi (named “Yan”, “Jiang”, “Xitang”, “Chunshan Teacher”, “1619-1692” not only deeply understands Zhu Xi (1130-1200), but also has a strong interest in Zhang Xiu. He does not only annotate Zhang Xiu’s representative work “Zhengmeng”, but also calls it “Zhengmeng”.
When you walk on the boat mountain, you can find that the combination of Taidi intrinsic theory (Taidi intrinsic theory is one of these) and the gas theory does not have enough understanding of Zhang Luo’s metaphysics; the reconciliation of Zhang Luo’s metaphysics is that it does not set up a single intrinsic theory that can absorb all kinds of individuals, but through a structure Thinking, that is, the original structure of “Taishen-Liuhe-People”, to demonstrate the origin of people and the world; in this way, the character’s component as the son of Qiankun (Liuhe) can be established. Therefore, what people respect is Liuhe, not directly Taiyu; people’s respect for Liuhe must be based on the common order between people and people, the relationship between people and things as the development point and the place of residence.
1. The world of gasification: a unique world as a place of residence for people
The theory of gasification has the tradition of Chen in Chinese thinking. The early “Huangdi Inner” industry in the war has shown its theoretical formation and has turned to a highly systematic regionalization.Applications (such as medical studies at that time and later martial arts), but maintaining‘s previous long development process was untraceable due to lack of literature. In the process of responding to the empty thinking of teaching nature, Confucian scholars of the Song Dynasty worked hard to verify the order of the world and the actuality of the emotional meaning, and regained the atmosphere under the new sense of problematic ideas, which expressed the emotion as Cheng and Zhu’s rational theory of the universe. Since the forms of “non-so-stop”, “body-use”, and “metaphysical-metaphysical”, the rational and atmosphere problems seem to be converted into problems of the body and phenomenon. Under the theme of using the same principle, we must not only adhere to the priority of the body, but also adhere to the unity of the intrinsic world. Therefore, we see the following treatment of the relationship between rationality: theory, as the metaphysical intrinsic, precedes logic and is actually not separated from atmosphere, because theory is a form of transcendence, but this form of transcendence is locked in the dimension of internal nature, which seems to be the origin of this transcendence that becomes the meaning. This theory can be viewed from a specific theoretical application of Cheng-Zhu’s philosophy of theory – the distinction between humanity and materiality – to discuss this theory: in terms of the metaphysical pure rational layer (or unmistakable perspective), nature is reason, and humanity and physics are the same but different, that is, humanity and materiality are inseparable, and the difference is only the atmosphere, and the inseparable nature of the structure of human beings and material things is benevolence and wisdom. Even if there is no business, the withered and tiles and stones are the same as people, and they have the same kindness and wisdom; InclusiveIn terms of the real level, that is, from the perspective of the disparity of the rationality, the rationality has to be
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