requestId:684c3e4f8beff9.69426670.
The duality of the theory of the Five Sons of the Northern Song Dynasty
Author: Zhang Fengzhi (Associate Researcher, Philosophy Research Institute, Shanghai Academy of Social Sciences)
Source: “Anhui Masters’ Major Studies. Humanities and Social Sciences Edition”, 2021 Issue 3
Abstract:The related exploration and confession of the Five Sons of the Northern Song Dynasty on the meaning is gradually becoming an independent concept in science. They generally believe that intention has the meaning of interest, personal feelings, thoughts, and desires, and is the separation between heaven, man, and things and me. However, because the mind resides between heaven, man, and me is the acupoint for the mind to connect with heaven, man, and me, its selflessness, concealment, and obstruction will inevitably be eliminated, and there are two characteristics of potentially constructed concepts in physical use. The meaning is the appearance of the separation between heaven and man, things and me, and the connection between heaven and man inside and outside is more certain and most basic. By connecting with the heavens and the humans and the outside, this unity and dedicatedness become the root of human beings’ inner self.
Keywords:The Five Sons of the Northern Song Dynasty; meaning; physical use; celestial beings; things and self
The theory of science has its own unique developmental structure. From the Northern Song Dynasty’s philosopher and Zhu Zi to Wang Yangming in the middle of the Ming Dynasty, he widely accepted that intention was the source of the mind, which was good and evil, and the intention was the level of use. By the early Ming Dynasty, advocates proposed the dominance of the intention in terms of differences, the intention was the existence of the mind, etc., and the intention was reminded; until the late Ming Dynasty, Liu Zongzhou proposed to take the intention as a body to achieve the initiative. However, the body of mind, the existence of mind and the dominance of mind, as a potentially invisible wire, is widely present in the thoughts of the mind who is the explorer. It can be seen that the early Ming Dynasty’s proposition was not the rise of mainstream military forces as mainstream ideology, but the thick and thin development of mainstream ideology, which was a necessity for the development of theoretical ideology.
The ideas of the Five Sons of the Northern Song Dynasty are the beginning of mainstream theory of theory, and their problems about meaning are important from pre-Qin Confucian classics such as “The Book of Changes”, “Theory”, “Big Learning” and “Mencius”. In these divergent classical thinking systems, the meaning of meaning is different. There are several types in the body: 1. Meaning and meaning. As the “Book of Changes·Xi Zi” says: “The Master said: ‘If you don’t say anything, you don’t say anything, and you don’t say anything. But will the sage’s intention not be understood?’ The Master said: ‘The sage sets the image to have the same intention, sets the hexagram to have the same emotions, and connects the words to change as much as possible, and communicates them to the best of their power, and swears to dance them to the best of their spirits.’”[1]170-171 2. Conjecture, guess and measure. For example, “The Book of Songs·Zihan” says: “There is no intention, no need, no solid, no self.” [2]87 Also, “The Book of Songs·Sacrificial Powers” says: “If a person is filial, he must first inherit his will and relies on the Tao.” [3]3468-3469 3. Thoughts, false intentions or personal interests. As in “Da Xue”: “If you want to correct your heart, you must first be sincere in your intention. If you want to be sincere in your intention, you must first be knowledgeable. Knowledge is to investigate things.” [3]3631 4. Mind and intention. For example, “Book of Changes·Mingyi·June 4th Elephant”: “Entering in the left abdomen, you will be loved by the heartThe female college student is the meaning of the club”, [1]102 Another example is “Mencius·Wan Chapter 1”: “Therefore, those who say slander do not harm the rebellion with literature, nor do they harm the will of rebellion. Using intention to rebellion with intention is to get it.”[4]215
In these classical specific language contexts, meaning has clear and accurate meanings. But if we sort out the theory of intention in the theory system, we will find that intention often has a different place in the thinking of the unified thinking, and the position of intention should also show ambiguous situation. In addition, the theory about the meaning is not limited to the above related comments on “intention”. For example, “The Speak of the Confucianism” says “No reversal, no one will believe it”, and [2] 155 is actually a statement about the meaning. Therefore, this article expands the relevant fields of thought to other concepts such as mind, thinking, and several.
The Five Sons of the Northern Song Dynasty inherited the pre-Qin Confucianism’s speech on intention as opinions, selfishness, thoughts, and desires, and widely absorbed and integrated the thoughts of Taozi and Buddha, and tended to believe that intention is the separation between heaven, man, and things and self. Under the general outline of this historical thinking, this article through in-depth research, believes that there is another important meaning in the field of Northern Song Dynasty philosophers, namely the way of heaven and the meaning of life, which can reach the metaphysical level. In the opinion of the Five Sons of the Northern Song Dynasty, these potential two characteristics can be extracted. At the same time, mind is also the acupoint for the soul that connects heaven, man and me. The meaning is slowly established as an independent scientific concept.
1. Zhou Dunli: How many, thinking and intention
Zhou Dunli’s learning is settled in “Yi Ji”, focusing on the development of logic, to keep stories rather than the learning of numbers. His “Taiyang Pictures” range from the invisible, Taiyang and the five elements to the establishment of human nature, telling the process of the universe and the formation of human nature. The “Tongshu” focuses on human nature and develops the connotation of human nature. Zhou Dunxi knew that the aspect of human nature was emphasized, and had a subtle analysis of the meaning of mind and nature.
Zhou Dun’s discussion on the meaning is now in the concept of “several” in the “Tongshu”. According to Zhu Zi’s explanation of “天” in “Tong Shu”, the meaning of “天” is different in “天”. In “The Fourth of the Holy Chapter” and “The Ninth of Thoughts”, he regards “several” as a minor change in the development of things, saying that “the reason has not yet emerged, and the matter has not been founded.” In “Intellectuals”, he believes that “how many” is the subtle thing in the human heart. Specifically, it means that human desires are aroused by people. The differences in the “several” interpretations directly led to his interpretation of the “State Reply 35” “The most sincere move, ‘move changes, change and transform’, so he said: ‘Put it and then speak, agree to move it later, and argue to make it change’” [5] 40, he believed that this sentence was a slight explanation. He said: “The differences referred to in the “Doctrine of the Mean” and “Yi Dao” are now combined, but they have not expressed their meanings. Some say: the most sincere is natural in reasoning; the one who argues is the reasoning, so it is the matter of being honest.” [5] 40-41 When Zhu Zi explained the meaning of “several” in “Tong Shu”, he followed two principles: one is to return to the source of the literature used by Zhou Dun; the other is to have differences with the various chapters and orders of the “Tong Shu”. He looked at the “several” in “Saint Fourth” and “Thinking Ninth” several slight changes in things, based on “Yi·Shiru”. At the end of the chapter “Thinking No. 9”, Zhou Dunzai said: “The Book of Changes says: ‘Long-term careOnly, he said: ‘Do you know how magical it is!’” [5]22 Therefore, Zhu Zi’s explanation is explained according to the meanings in “The Legend of the Condor”. The purpose of “The Third of Integrity” is the virtue of the sage. Therefore, he has tended to explain “severe” according to “The Doctrine of the Mean” “before it has been developed”, which is believed to be the beginning of human desire. The subsequent article “Nature is in peace, and peace is in peace” is interpreted as “Nature is in heaven; peace is intact, and is intact, and virtue is in good faith. href=”https://twsweetdiary.org/honeydating/%e5%be%9e%e6%af%8f%e5%80%8b%e6%9c%88%e7%b5%a6%e6%88%9120%e8%90%ac%e7%9a%84daddy%e8%ae%8a%e6%88%90%e6%88%91%e7%9a%84%e8%80%81%e5%85%ac/”>包養網也”。 [5]17 is also along this link. Except for a piece of article in “The Third of the Intellect”, Zhu Zi almost understood that ̶
發佈留言