requestId:68499aae61ea99.10673993.
Zhang Xianglong: Being a great person, establishing a heart for the six worlds
Accessor: Zhang Xianglong
Accessor: Zeng Fantian
Source: Author authorized by Confucianism website, original version 31 of “Master Confucianism”
Time: Confucius was the 11th day of the month of the month of Dingyou, Pu, Guihai
Jew June 5, 2017
(Photo: Zhang Xianglong and Master Chan, Chief Teacher of the Song Dynasty, started in 1980)
In August 1949, Zhang Xianglong was born in Kowloon, Dr. Hong Kong, and the word “long” in his name comes from this. Shortly after the founding of the People’s Republic of China, he returned to the mainland with his parents. He was young in Hubei and lived in Beijing after four years of age, where he spent his teenage years. After the “Cultural Revolution” at the age of seventeen, his experience changed his life and made him hope for philosophy. In a situation of depression and absolute gaze, he met the famous philosopher, Mr. Chan, who led him into the door of philosophy. At the end of 1977, Zhang Xianglong was admitted to the Department of Philosophy in Beijing. He graduated from major in 1982. He first worked in natural protection at the Environmental Protection Bureau, and then went to the Institute of Philosophy of Beijing Academy of Social Sciences. In the autumn of 1986, he went to the United States to study, obtained a master’s degree in 1988, and obtained a doctorate degree in the spring of 1992. During this period, he studied phenomenon, understood the thoughts of fools such as Huthier, Satter, and Heidegger, and at the same time learned and analyzed philosophy, american philosophy, Indian philosophy, traditional Eastern philosophy, etc. After obtaining his doctorate, Zhang Xianglong returned to the Department of Philosophy in Beijing to teach and began to study Confucian philosophy. In October 2012, he retired from Beijing University of Science and Technology and was hired to be a first-class professor of humanities and social sciences at the Shandong University of Philosophy and Social Development.
Teacher Zhang Xianglong, Teacher□ Zeng Fantian
Confucius asked Rong to return from the beginning to its original state that was directly related to human nature
Teacher Zhang Fantian:Based on the phenomenon of Confucius’ Confucianism, the teacher once wrote a text about Confucius’ life. In the article, he focused on “gifts” to give a new interpretation of Confucius’ early experience, including the combination of life, the combination of parents, the timely wandering, the burial of parents, the deposed and retired by the tiger, and the determination to learn, “in the end they are all directly related to gifts.”
Zhang Xianglong:I think gifts are the key to understanding Confucius’ life and thinking, and gifts have encountered the most errors in modern times. The ceremony starts with more than just some emotional things. When it comes to Confucius, the ceremony refers to the time-based method in human life. Although there are many emotions in the present, some requests and some rules, the origin of the gift is not in the sentiment, but in the time when natural emotions that emerge in a person’s actual life. These feelings have a certain way of viewing, or perhaps saying the law.
At that time, Zhou Rong had become a more stylized thing, and Confucius’ characteristic was to re-express the original meaning of the Rong Rong, that is, to put the standard form of the original relationship “I will take someone to check tomorrow, and then we will publish it in the community. The faith comes out and brings the gift back to its original state that is directly related to human nature. “The cheap and sweet head is to redeem the gift as benevolence” is a relatively old and rigid statement. It seems to be somewhat contradictory to the development of modern people and the reality itself, but it actually happens not. That’s how. The self that you want to overcome will cause your life to fall into the original emotions, meanings, and laws; and the rebirth is to let them resurrect, so that they can buy emotions, rituals, time and names.
I once compared Confucius’ sensitivity to the gift to a mouthful The clock that is rising, a slight knock can make a grand sound. In Confucius’s view, the gift at that time was already a clock that was held on the ground and there, and it no longer moved when knocked. And Confucius poured the feelings of kindness into the gift, which was equivalent to storing the gift in the air, that is, In the actual life of human beings, he made poetry, gifts and joys alike an art that connects the way of heaven, leading to a wonderful life and a wonderful politics.
Zeng Fantian: Teacher Zhang wrote Confucius’s life to his late years and wrote a simple sentence, “So Confucius passed by Duke Lu Ai in the eleventh year.” We read this sentence and burst into tears! Especially the six words “Duke Lu Ai in the eleventh year”, which recalls the historical sense of resonance and sound. Later, he passed away, Qi Lin, Zilu passed away, Confucius was born, Zizhi was born for six years, and then he recalled that there was no teaching in Confucius’ door, and he sat in his place to express his ambitions, traveled around the country, and had no strings and songs, etc. It is actually a reflection of how time and space changed, and it seems that in his heart he was already living with Confucius and his door students.
Zhang Xianglong: When I was talking about this part of the class, I was also contaminated. Confucius’ old age can be said to be very sad and even sad. His best door children went one by one before him, and his life’s eventsThere is no business to fall. But as Sima said, “Monnie wrote “Age”” this kind of distress and grief have inspired Confucius’ life. Confucius later edited the “Six Arts”, which made Confucian literature gain a sense of spirituality, especially “Year”. Confucius infused his own subtle meanings into it, which was different from Lu Guo’s historical books.
The Family of Confucius reported that Confucius saw Zi Ben seven days before his death. He said to Zi Ben, “Here is a stick and free in the door.” He said to Zi Ben, “How late are you here?” Then he sang, “The mountain is damaged! Are the beams and pillars destroyed! Are fools wither!” He XiuXi’s interpretation of “Years” during the Donghan period. Zhu Lin was originally very sad, but the explanation he gave was very happy, and I was also very moved when I read it there. This is the true character of Confucianism, the inner intercourse between sadness and joy makes people feel that Kong Yan’s joy has gained vitality from the beginning in that era when people are absolutely watching. Later, many Confucians were concealed by their conception, and this inner character was actually concealed, and I think true Confucians must buy true feelings and true opinions.
Song Mingru was influenced by religion and sought an unchanging body and a world of nature and putting the position of emotions lower, which is a shortcoming
Zeng Fantian:The Qin and Han were like Sima, who valued the sorrow or tragedy in Confucius. When Song Rus, it was indeed a protruding place of joy, but there was less talk about the sadness and impotence of the sadness.
Zhang Xianglong:Song Confucianism has some outstanding places, especially being able to pick up the joys of Confucius and Confucianism as a guiding thought. It is very impressive. But they were indeed influenced by the teachings and organized theory, and seemed to have finally obtained a guarantee that no matter how bad this air-contaminated world is, the ultimate body is good. In this way, their feelings about fate in real life are not so deeply infected. Sima’s experience has given him a deep understanding of the difficulties and hardships of life. Therefore, he wrote a memorable story of “Baohua Message BoardConfucian Family”.
The quality of Confucianism in Song and Ming dynasties has this problem. I have found a lot of confirmation about Song Mingru from my heart, but at the same time I also criticized it, and this is one of them. Especially in science, the position of emotions is lower, and although it is considered that the level of emotions belongs to the atmosphere is not as lacking, it is actually incomparable to the position of reason. I also preserve their various explanations of benevolence, just like Confucius said, “The benevolent loves others.” They insist on saying that benevolence cannot be as good as love, love is just aura.On the level, one must express the principle of love, and look for the basis or the law of nature that loves love, and think that is benevolence. Is the Confucianism in Song and Ming dynasties subtle? There are indeed new breakthroughs in many aspects, but there are indeed some key points. The study of mind is sufficient, but it is not fully supplemented. These are some of my persona
發佈留言