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“So” and “Purchase pipelineOf course”
——Easy to Cheng Taiyuan’s conception of TianliPurchase network evaluationReadAuthor: Chen Ruichao (Department of Philosophy, Capital Teachers’ College of Political Science and Law)
Source: Author authorized by Confucian Network published by the author, original “Philosophy Dynamics” 2020 Issue 08
Abstract:The connotation of Cheng’s concept of “Tian Rule” can be interpreted in the field of Yixue philosophy. In the Yixue review, Cheng introduced the concept of “So” to express the law of nature, reminding the two meanings of the laws of activities of things contained and the natural roots of things. The unity of these two meanings means that the laws of nature must be mastered as the principle of “being natural”. As the original direction of “what is not allowed” for the activities of things, it forms a broad foundation for the “birth” changes of Yidao. The reality, the “reason” that appears in the text of Cheng Yixue, or the specific realization methods of the principle of adaptation in reality, or the reason for investigating the causes of the erroneous deviation of adaptation, are all led by adaptation, showing the general thinking path of Cheng Yixue and the “responsiveness” of “responsiveness and reason”.
Keywords: Yi Learn the Law of Heaven So of course
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As the saying goes, “This reason is what the sage said in the Book of Changes” [2], which is sufficient to prove that the two Chengs actually use the thinking resources of Yi to build the concept of “nature” in theory. Therefore, the philosophy of Yi has become a language that cannot be separated from the need to explore the connotation of the concepts of the two principles of heaven. Among the two brothers Cheng, Cheng worked very hard in the “Book of Changes” and wrote the “Zhouyi Cheng’s Baoqing.com” which completely annotated the sixty-four hexagrams of the “Book of Changes”. The relationship between his thinking on the law of nature and his philosophy of Yi is particularly close. This article attempts to interpret Cheng’s concept of the natural law in the field of Yixu philosophy, in order to more deeply understand the connotation of Cheng’s concept of the natural law and its connection between Yixu thought and rational thought.
1. The law of nature is used博官网口网
In previous research on Chinese philosophical history, the concept of the two Cheng brothers’ respective natural principles was often considered to be the main difference. From the perspective of Yixue philosophy, the two Chengs are clearly different from the construction methods of the natural law. Through his interpretation of “The Easiac” of “The Easiac” and “The Perfection of Life and Life” and “The Perfection of Life is good, and the Perfection of It is the nature” in “Cheng Yan”, Cheng Jun pointed out the principle of heaven as the principle of “life and life”. [3] The laws of nature, as the essence of life, constitute the foundation of the world’s value, of heaven. This construction method emphasizes the close connection between the essence of the essence of the essence of the essence and the essence of the essence of the essence of the essence and real things. Cheng Said the Yixue resources that Tianli uses are different from Cheng Jia.
“The Tao is not the yang and the sun, so one yang and the sun are the Tao, just like the change of one yang and one yang. 【4】
When you leave the yin and yang, you will become more incomprehensible, so yin and yang are the Tao. Yinyang means air. The air is the metaphysical, and the Tao is the metaphysical. Metaphysical things are secret.
“One yin and one yang, the truth is profound and there is nothing to say. Therefore, the way of yin and yang is called Qi, and it is two. When you speak with each other, you will feel it. Therefore, those who open up the body know that opening up the body means yang. [5]
It can be seen that Cheng Xi specially added the concept of “So” to the development of “one yin and one yang to the Tao” of “The Story of Heaven”. This leads to the “nature”. In his opinion, “Yinyang” refers to the real physical atmosphere, and “one yin and one yang” refers to the actual process of the growth of the two qi cycles; “Tao” points to the metaphysical nature of the natural law, which is the reason why “Yinyang” or “one yin and one yang” is that it is caused by or based on. This expression method focuses on the characteristics of “Tao is not yin and yang”. Compared with the pure words such as “Tao is also a utensil, and utensil is also a utensil” [6] used in the process, it is undoubtedly more clear and clearer to distinguish the level difference between the intrinsic and real things, and it can be of great help to clarify and level comparison of the theoretical philosophy system. However, using “so” to talk about the law of nature also brings a problem: it seems to have separated the intrinsic relationship between the law of nature and the “life” in terms of connotation, and regards it as a static and abstract ordinary rule beyond the actual natural process of things. In the eyes of departmental scholars, this point has become the two-Cheng’s different path to understanding the concept of the law of nature, and is also the most basic division of the two people’s scientific thinking. 【7】
Then the processConstruct the market through “so” to construct and speak the principles of nature, can it cause changes in the connotation of the natural law and the understanding of Cheng Jun? As the essence of the natural law of yin and yang, what is the meaning of it? The answers to these questions are related to the detailed analysis of the concept of “so”. In fact, the method of thinking expression that traces the principles, laws, or the essence derived from all things through “so” is not the original creation of the process. For Wang Bi, the representative of Wei Xuanxue, “so” has been used to instigate the body and reason. According to the “Two Cheng Books”, Cheng once recommended that students read the “Yi” “Wang Bi, Mr. Hu, Teacher, and Mr. Zhang” three schools of “Yi” [8]. At the same time, he criticized Wang Bi’s annotation “Yi” as “interpreting the meaning of Lao and Zhuang” [9], and confessed that he not only had the essence of Wang Bi’s learning of Yi, but also me?” “I got off work at 6 o’clock” and there was a lot of noise and discussions about his mysterious surroundings. He is very familiar with the system of thinking, so he is extremely capable of borrowing Wang Bi in philosophical thinking. Therefore, with the help of comparison with Wang Bi’s thoughts, we may be able to more accurately grasp the specific meaning of the “sincere” of Cheng, and thus solve the above problems.
Wang Bi used “So” to express the original form in “Laozi Zhilue”, and the first paragraph says: “The reason why things are born and the reason why their achievements are accomplished must be born invisible, because they are named without name. Invisible and nameless are the root of all things.” [10] The “So” here refers to the “Soul of all things” of “invisible and nameless”, that is, the “No” of all things obtained by tracing the root of all things. It is important to note that Wang Bi pointed to the “so” of the body, specifically, it is “the reason why things are born” and “the reason why they are formed”. This expression of the body with “so” actually has a natural meaning: the body is the “so” of all things, and it just happens that it is first grasped as the natural root of things. In the counter-view, it is not difficult for us to find the connection between “so” and natural origin. In the third paragraph of “Two Cheng Books”, Cheng expressed “Tao” that is the law of nature as “the reason for opening up”, and also said that “opening up is yin and yang.” The “opening” here is equivalent to the “mulseR
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