【朱一包養網承】張載的公個性思惟述論

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Zhang Xu’s Community Thinking Community Thinking Community

Author: Zhu Cheng (produced by Huadong Teacher Fan Dao’s Department of Philosophy and China Modern Thinking and Civilization Research Institute)

Source: “Chunshan Journal” Issue 6, 2020

Abstract:Community is one of the aspects of Zhang Xu’s philosophical thinking. The “game theory” created by Zhang Xuan laid the foundation for a unified intrinsic theory for a diverse career world. The value choice of “respecting public and suppressing private” shows his “publicity and superiority”. The revival design of patriarchal law, feudalism and well fields is an exhibition of his public management strategy, and the “common objects and” thinking represents his fantasy of public life. Zhang Xiu’s public opinion is the inheritance and development of the pre-Qin Confucian public opinion.

Keywords: Zhang Xiu; public personality; Confucianism; public private; intrinsic theory; value theory

In the history of Confucian philosophy, Zhang Xiu was a philosopher who made creative contributions. Cheng Xuan said: “The channels of erectile dysfunction are as high as their words are, and since Mencius, Confucians have no other understandings.” [1] In the Confucian establishment, Zhang Xu responded to the philosophy of teaching from the intrinsic theory, and extended the “invisible discrimination” of the mystery since Wei Dynasty and the “invisible discrimination” in Buddhism to the “reasonable discrimination” in the meaning of rationality. Regarding Zhang Fu’s philosophical contribution, Wang Fuzhi, when he studied the meaning of Zhang Fuzhi’s philosophical theory, said: “The Zhengmeng specifically revealed the inherent nature of yin and yang, and the certainty of bend and stretching, to establish the middle way, and at the age of all the worlds, they all led this to achieve it, so it is called “the way of willfulness”. There is no way beyond the sky, no god beyond the air, and no transformation beyond the god… Zhang Zi’s learning inherited the aspirations of Confucius and Meng, and saved the fall of Z, like the bright sun and the sky, without any darkness, No one can change it when a sage rises up.”[2]11, Master Rong Qi, also pointed out: “Zhang’s high-profile contribution in philosophy is to clearly put forward the idea that ‘reason depends on the atmosphere’, and to more accurately solve the ‘unrestrained (static) distinction’ based on the unilateral theory of the atmosphere.”[3]34 It should be said that Zhang’s noble position in the history of philosophy is important because of its high-profile creation in the theory of the universe and the theory of the essence. But in addition, as a Confucian scholar who is determined to live in the world, loves his family and is expected to be peaceful in the world, Zhang Xiu has a strong real concern. He inherited the Confucian tradition of valuing public career, and also has profound thoughts on the fundamental basis, value orientation, management strategy and wonderful fantasy of human public career. This article will sort out this out to remind Zhang Xiu why the public dimension in his thinking can and what position he has in the Confucian public thinking structure.

1. The intrinsic theory of the deified nature

In the history of Chinese philosophy, Zhang Xuan creatively proposed “Taiwei is the atmosphere”, believing that “gas” is an indecent and static unity, and using “gas” as the intrinsic system to consolidate the diversity of the world. From a theoretical perspective, Zhang Xiu’s thinking eliminates the intrinsic theory based on “no” and on the other hand, it alsoThe tree stands up a new world view with “gas” as its unity. In this regard, Zhang Xuan not only opposes the imaginary interpretation of the real life, but also constructs a certain and unified public source and body for a diverse career world.

Since the Sui and Tang Dynasties, the popular philosophy of teaching took “no” as its foundation, and emphasized that the world was born because of “emergency”. From the root, the world was empty, so it denies the ethical value of the real life and seeks a illusory intellectual solution beyond the real life. From the perspective of public careers that Confucianism values, the emptiness of religion denies the real meaning of the universe and life, and thus forms the most basic challenge for Confucian career ethics. Zhang Xuan criticized theories of this argument, and he believed that teaching to explain the world and its changes from a purely theoretical perspective is a kind of “illusion” of knowledge and must be opposed. He said:

The 陈克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克克� The light cannot be as good as possible, so the six-member sun and moon are illusions, obscuring their smallness in the body, and their ambitions are envious of the vastness of the sky, so their words are small and they escape from the middle. It is beyond the big and the six combinations; it is hidden in the small and the dream of the world. [4]26

In Zhang Xiu’s opinion, the teaching of philosophy regards the world of object existence as the “heart” as the recognition of the world, denying the truth of the world’s existence, thus leading to the denial of the world’s view, treating the Liuhe Universe as an illusion, and treating the life of the world as a dream. Since the universe and life are all illusions, then the real public and private life of human beings has lost their meaning and value, and there is no need to focus on bloody patriarchal law and ethics. From the perspective of value, this view of the teaching is obviously something that Confucianism cannot accept. Confucianism recognizes the objectivity and intrinsic nature of the real world, and hopes that everyone can maintain a gift civilization through moral strength and make the real world more wonderful. Therefore, Zhang Su proposed a “gasiness theory” to eliminate the academic statement about “no”. Zhang Xu believes that the world does not regard “invisible” as its foundation, but seems to be full of “gas” to the invisible solar reality. The separation of “gas” is the transformation of all things. This is the common sense of heaven. href=”http://twlovediary.com/”>Purchasing network comparison “Taishen is invisible, the body of the atmosphere, gathers and disperses, and changes the guest form.”[4]7 Regarding the relationship between invisible and invisible, Yang Lihua once believed that “the relationship between invisible and invisible is the relationship between invisible and invisible atmosphere.”[5]40 Whether “Taishen” or “gashen” is invisible or invisible, the quality lies in “existence” rather than “no”. Therefore, Zhang Xiu denied the teaching world view based on “no” and pointed out: “Knowing that Tai is like a weak person, it is impossible. Therefore,The sage’s nature and the ultimate nature of the heavenly way are transformed and repelled by the gods who join. The reason for the purity of the sacredness is that there are inseparable differences, which is not a learning of reasoning. ”[4]8-9 Zhang Hun’s denial of “no” as the foundation of the origin, from a public perspective, has the meaning of finding the basis for real public career. Based on the world view of “empty” and the universe view of “fifth”, the leader Zhang Hun’s ultimate meaning of the life life, and also expressed denial of the human relationship and the tribute civilization cherished by Confucianism, and from the most basic perspective, he swayed the Confucian public and private ethics. Zhang Hun’s meaning of The denial of “no” is to emphasize that the origin of the world comes from “existence”, and thus provide conditions for reconstructing the Confucian instinct and the meaning of real life. Since the origin of the world is “emotion”, the world view of “empty” naturally cannot be established, then people should still value the real life and finally practice the ethics of the world throughout their lives, and at the same time, respond to human ethics, so as to “existence, I am smooth; if I don’t, I am still good at it. ”[4]63

Zhang You broke the “baoqingapp大官网” is to build “existence”, and criticize the falsehood of the teachings is to make the real reality of Chongguang Confucianism. In Zhang You’s philosophy, the so-called “baoqing.com” is “game”. He said: “Everything can be done; everything has it; everything has it is a phenomenon; everything is a atmosphere. ”[4]63 “East” is the origin of the world. The change of “East” cultivates the diversity of the world, and a variety of worlds can also be unified with “East”, thus creating a unified “reason”. Zhang Xu said: