【楊祖一包養行情漢】再論程朱、陸王二系的會通
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Review the reunion of the Cheng-Zhu and the King of the Ru-Wang
Author: Yang Zuhan (Specially Produced by Taiwan’s “Central Major” Philosophy Research Institute, Chinese Department)
Source: “Hangzhou Teachers and Fans Major. Social Science Edition”, 2019 Issue 05
Time: Confucius was in 2570 The fifth day of the tenth month of Ji Hai, Renyin
The failure to solve this problem has a serious and critical impact on the development of Confucianism. The dispute over the two departments must still give satisfactory philosophical determination or solution. Based on recent research on Zhu Zi Siwei’s literary works, writers hope to propose new comments on Zhu Zi Siwei. Borrowing Kant’s statement that “unrestricted and unconditional laws comprehend each other” and “the understanding of unconditional real things is based on unrestricted or starting with practical laws”, we will explain the characteristics of the two mental states of Cheng and Zhu and King of the Lu, and propose ways to understand them. This article intends to further develop this structure, in order to make the argument clearer and more solid and respond to relevant criticisms.
I published the article “The Communication between the Cheng-Zhu and the King of the Lu” at the 12th Contemporary New Confucian International Academic Conference [1] [2]. The article was replies after reading the propaganda and had opinions on both the replies and opposition. This conception will be divided into two theoretical forms of long-term debate, and this goal is certainly not difficult to achieve. After hundreds of years of debate, if there is a dispute over the two-system theory that is different from the past, and the picture is tried to resolve the two forms of dispute, it will inevitably be subject to strong doubts. This article specifies the unscrupulous meaning of this article and responds to the opinions of doubters [3].
1. The meaning of the previous article
This article starts from the explanation of the reversal of the international thinking between the Ming and Qing dynasties. Teacher Yu believes that the reason why the academic thinking of the Qing Confucian scholars will be turned to the study, and it will not follow the principles of the Song and Ming dynasties but continues to develop, and has its “inner rationality” [4], and it is not impossible to understand it from the internal circumstances that have destroyed the civil civilization of the Qing Dynasty. The “inner rationality” mentioned by Teacher Yu is said to be about the problem of Zhu Lu Ditong, that is, due to the dispute between Zhu Lu Ditong, there is no admirable solution in theory. The two systems seem to have their own reasons and have undeniable justice, but they are against each other and share the same water and fire. The discussion on metaphysics and kung fu theory about this problem has reached the fields with mountains and waters, and thus formed a new stove for the Qing Confucian scholars. We hope to determine the length of this debate based on the examination of the original meaning of Confucian scholars based on the Zhu and Wang factions. However, using the original meaning of the test paper to judge who is right and wrong in philosophical thinking theory is not the right path. Philosophical problems still require that they be solved from philosophical theory to determine whether they can be established. Therefore, it is clear that the problem of philosophical theory can be solved.The examination of Confucianism did not directly help the solution of the dispute between Zhu and Wang in Cheng; however, according to Teacher Yu, it can also be seen that the failure to solve the problem of Zhu and Jin had a serious and critical impact on the development of Confucianism. The dispute over the two departments must still give satisfactory philosophical determination or solution. Therefore, the problems about Zhu Lu’s different aspects are still causing discussion in the contemporary academic world. For example, Master Mou Zongsan explained the differences between the two systems by using the first and second meanings of Confucianism, or the veins and veins. He used the form of the king of Confucianism to determine the mind, which was the authenticity of Confucianism and the first meaning of Confucianism. This system determines that the mind is beyond the original intention and conscience and mind are the basis of moral integrity, and to reverse this mind is the key skill of the teaching of virtue. Yichuan and Zhu Xi’s mind and principles are two. We must study the material and grasp the principles, and give moral actions to the spirit through understanding and grasping the principles. This is the form of stubbornness (linear, tranquility). This means that the mind is an experienced mind. It cannot be determined that the mind is the mind body of reason. The mind and reason are parallel to the two. Only by understanding acquired experience can the mind understand the truth, and one must also respectfully embrace it to ensure that this mind follows the truth. Teacher Mou believed that this system can be used as a supporting form of the stamina system and is the second meaning of Confucianism. [1](PP.91-96) Cheng and Zhu’s system are of course the main, but they are only the main help, not the essential form of Confucianism. Teacher Mou also used the self-discipline of will and the external discipline mentioned by Kant to divide these two forms. Since Cheng and Zhu advocated the two aspects of mind and reason, reason is not the mind’s own law nature, and they must determine the principles of morality by understanding the principles of things, so it is the external form of will.
Teacher Tang Junyi believes that the first meaning of Zhu Lu’s differences is the difference in kung fu discussion. Both of them respect virtue, and their differences in their initiative, such as the difference between mind and reason being one and second, is how to achieve the skill of respecting virtue. He believed that Xiangshan had realized from “the mind and reason are one” and determined directly by “the mind is one”; Zhu Zi saw the difference between people’s hearts and reason, and had to use his efforts to lose the obstacles of the difference between minds, that is, use his efforts to make “the mind is one”. [2](PP.543-536) Teacher Tang is not like Teacher Mou, who divides the red lunar area from the difference between mind being principle and mind not being principle (mind is two) and the difference between body shape and body shape. Teacher Mou’s division is that Zhu Lu has differences in understanding the essence of Confucianism; and if there is differences in understanding the essence of the essence, it can be said that there are differences in the first meaning. Teacher Tang believes that Zhu Lu’s distinctive meaning is the difference in the Kung Fu discussion, which is now the first meaning of Confucianism that ordinary people believe, that is, the clearness of the body, Zhu Lu has no differences. Zhu Lu’s differences can only be said about differences in kung fu theory. Teacher Tang emphasized peace and did not believe that Zhu Rong had any differences in the basic principles of Confucianism. Teacher Tang regards the differences in kung fu discussion as Zhu Ling’s first meaning, which means that Zhu Ling is similar in the most basic meaning of Confucianism (the first meaning of Confucianism). The first meaning of Confucianism that Teacher Tang believed was the so-called “respecting virtue”, which seems to be different from the original source of ConfucianismThe first meaning of the above meaning. The learning of Confucian scholars in the Song and Ming dynasties can be understood using both the body and the kung fu. If they know the body, they have decided the idea of the kung fu. If this is the meaning, discussing the body is the first meaning and discussing the kung fu is the second meaning. Teacher Tang believed that in terms of “respecting virtue”, there is no difference between the two qualities, and the first meaning he said is “respecting virtue”. If such regulations are made on the first meaning of Confucianism, the first meaning of Confucianism that the teacher of Tang, understands is “how to make people virtuous” or “how to make people saints”, and the virtue of human beings must be realized according to the moral principle understood from the distinction between virtue and profit. That is, if a person can maintain a pure intention for a long time and act for the sake of power, he is a virtuous person. To use Kant’s words, being able to act according to unconditional laws and do for the sake of righteousness is the true moral reality. Being able to understand morality and seeking actions that are self-proclaimed for the sake of righteousness is to have moral consciousness, and being able to do so for a long time is virtue. The first meaning of Confucianism that Master Tang learned was, namely “respecting virtues”, should be determined in this way, that is, “doing only for the sake of dedication, not for profit”, this pure intention seeks itself, and takes this as the highest value that can be achieved in life, and this is the purpose of Confucianism’s “cultivation of virtue” [5]. This regulation stipulates that the first meaning of Confucianism is relatively broad, and even oth
