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Song represents the structure of learning the theory of ghosts and gods
——The concept of Zhu Xi’s “spirit of yin and yang” is the middle part
Author: Fu Xihong (Doctor of Civilization Negotiation, Special Associate Researcher of Zhongshan Doctoral College)
Source: “Zhongshan Journal” No. 5, 2018
Time: Confucius was in the 2570s Jihai June 29th Jisi
� On the one hand, “Yinyang” constitutes a restriction, which means that there are no ghosts and gods other than the atmosphere of Yinyang. Therefore, theorists deny the ghosts and gods that Buddhism and the world call it can return to the world. On the other hand, “Yinyang” also forms a point, that is, the scientist uses the phenomenon of movement and change of things to point out the energy of such a thing. “Spirit” refers not only to the energy that all yin and yang have, but also to the energy that only yang has outside of fixed shape. “Spirit” refers to an attribute, and also refers to an atmosphere or object with this attribute. The ghosts and gods who serve as objects of worship are included in the meaning of the above-mentioned “spirit”. The psychologist uses the concept of “spirit” to illustrate the justice of memorial service.
The great scholar Zhu Zi (1130-1200), a representative scholar of the Southern Song Dynasty, gave this explanation of “ghosts and gods” in “The Chapter of the Doctrine of the Mean”: “In terms of two spirits, ghosts are the spirit of yin, and gods are the spirit of yang. In terms of one spirit, those who come and stretch out are the gods, and those who fall in love are the ghosts, 官网 In fact, it is a thing that has been destroyed. “[①] It can be said that Zhu Zi’s statement about ghosts and gods is exactly what he said about the above explanation. This explanation not only reflects Zhu Zi’s understanding and acceptance of Confucian classics and his annotation and tradition, but also reflects his summary and deepening of the ideological results of the genius since the Northern Song Dynasty. As Zhu Zi studied as an official and spread throughout the East Asia region, this explanation is also widely known and has a profound impact on the structure of later generations.
The arts used by Zhu Zi to explain ghosts and gods include energy and spirit, yang and yang, and invigorating, extension and learning. Since in Zhu Zi’s studies, “gas” refers only to the two airs of the yang, she was stunned for a moment. The movement changes of yinyang can also be replaced by yinyang, so the above words can be concluded as yinyang and spirit. “The Spirit of Yin” and “The Spirit of Yang” can be combined into “The Spirit of Yin Yang”, and this practice can be supported from the “The Spirit of Zhu Xi” cited later.
The earliest application of the word “Yinyang Spirit” can be used in literatureAmong the products, such as “Rosemary” by Wang Can (177-217), a poet of Jian’an: “Only the precious grass in the mountains is the most secluded and quiet of the Kunqu. Receive the righteousness of the central harmony, and inherit the spiritual rest of the Yin Yang.” [②] By the late Northern Song Dynasty, the spiritual spirit of the Yin Yang was used to explain ghosts and gods, and became a language for academic use. Geng Nanzhong (?-1129) said in “New Lectures of the Zhou Yi”: “Liuhe, the shape of yin and yang; the sun and moon, the essence of yin and yang; the order of yin and yang; ghosts and gods, the spirit of yin and yang.” [③] Zhu Zi’s explanation has completely different from Geng Nanzhong in terms of circumstances, but has a more extensive expansion in content, which remains to be described later.
There is the least difficult to understand using “spirit” to explain ghosts and gods. Because from ordinary religious perspectives, ghosts and gods are powerful and can bring blessings to people, and can be comforted by memorials. If we look at the tradition of Confucianism and even the entire Chinese civilization, ghosts and gods are also the ghosts of Liuhe, landscapes, natural gods and ancestors. What people can doubtlessly ask is to use “Yinyang” to explain ghosts and gods. The problem is that Zhu Zi is outside of the “spirit”, so why does he have to introduce “Yinyang” into it? If we consider the widely criticized comments from later generations, we should not ignore them. The Sun Shijun (1611-1672) in the late Ming and early Qing dynasties once pointed out: “The word “ghost and god” is different from the Yin and Yang. 大实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实实�
1. Use “Yinyang” to limit “ghosts and gods”
Cheng (1033-1107), whose influence on Zhu Zi has a profound and huge view of “only breath is the god”[⑤]. Similar to this, Zhu Zi said, “ghosts and gods are just breath”[⑥]. In fact, the word “公” has different expressions, such as Zhu Zi said that ghosts and gods “just the bending and stretching of the two spirits” [⑦], and as he said, “ghosts and gods are just talking about yin and yang” [⑧]. The word “only” here is very important, and the 博官网 cannot be omitted. “Ghosts and gods are just gas” should understand that ghosts and gods are not anything other than gas. Similarly, “Only breath is God” does not mean “gaze = God”, but says that God is not something other than “gaze”. These two sentences are actually equivalent to “no spirit outside the atmosphere” [⑨], which emphasizes the restrictive effect of the atmosphere of the yang, that is, only this atmosphere isThe change is enough to understand the unsuccessful God.
In addition, when Zhu Zi was asked, “Ghosts and gods are just this kind of spirit” said, “It is the spirit in this kind of spirit” [⑩]. “Divine Spirit” refers to the divine spirit that the world calls it super natural energy, that is, the god outside the air. Zhu Zi’s sentence says that the ghosts and gods in the atmosphere are both similar and different from the spirits with supernatural characteristics. The similarity lies in ghosts and gods, which makes people feel amazing. The difference lies in that ghosts and gods are only in the atmosphere, in the atmosphere and not outside the atmosphere.
In short, the word “天” expresses that yin and yang plays a restrictive role in ghosts and gods, and there are no ghosts and gods outside yin and yang. This is the inheritance of theorists’ tradition of “emotion” and the result of their opposition to the reverence of the teachings and the worship of secular gods [11]. Only by combining these two reasons can we truly understand whether ghosts and gods are in the atmosphere or outside.
In the Confucian problem of “ghosts and gods”, Zhu Zi absolutely praised the notes of Zheng Xuan (127-200), a scholar in Donghan. It was also precisely since Donghan that education has entered China and spread widely. Zhu Zi’s words of becoming a doorman are as follows: “When it was like Zheng Kangcheng’s notes on the second ceremony, the protagonists: Song Wei, Chen Jubai┃Supporting role: Xue Hua┃Others: But ghosts and gods are breath. When Buddhism enters China, humans and ghosts begin to get into trouble”[12], the reason why Zhu Zi valued Zheng Xuan’s notes on “ghosts and gods” was that he relied on Confucian tradition of using “ghosts and gods”. What does the meaning of “gas” mean? When did this explanation come from, it can form a unique tradition of Confucianism’s explanation of “ghosts and gods”. These issues cannot be investigated in depth here. The important problem is the most basic difference between Confucian tradition represented by Zheng Xuan and the new outlook of religion in Zhu Zi’s vision. The word “天” expresses Zhu Zi’s belief that the most basic reason for causing the confusion of the “human and ghost” target of Confucian memorialization is the new concept brought by the teachings after they were introduced.
In Zhu Zi’s vision, the focus of teaching new ideas is “turn back”. It is well known that he and other scientists criticize and recall the concept. The characteristic of the wheel-repair is that it recognizes the existence of a stream of consciousness (usually called energy or spirit) independent of the flesh. This energy or soul is personal to the scientists, and the atmosphere they themselves say is not personal to them. This is precisely the reason why they emphasize the tradition of ghosts and gods with their energy. The leader of the sect has obtained detailed descriptions in the fifth chapter of “The Disrespect of the King of the Sandmen” by Dongchen Huiyuan (334-416).
The “G
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