【陳永寶】從朱利安一包養的功能論談朱熹的「興」觀念

requestId:684c3e31853e67.19083817.

Talking about Zhu Xi’s “Happiness” concept from Julian’s functional discussion

Author: Chen Yongbao

Source: Author Author Authorized Confucian Network, originally published in the September 2020 edition of “Philosophy and Civilization” (A&HCI.CSSCI).

Author’s introduction: Chen Yongbao, male, born in 1984, from Jilin, Ph.D., Taiwan’s Dalian PhilosophyBaobao.com, an intermediate assistant professor of the Chinese Philosophy Research Institute of the Taiwan Oriental Humanities Foundation.

Content Summary: The “functional theory” proposed by Julian includes concepts such as power, meaning, emotion, scenery, appearance, and obscure. These are some classic characteristics of Chinese traditional sages’ thinking in the thinking of American thinking in China. Zhu Xi’s poetry and aesthetic thinking overlap at a certain level. Therefore, this helps us to use Julian’s thinking structure to unearth the aesthetic thought implicit in Zhu Xi’s ideological thinking. The advantage of this comment is that it eliminates the “prejudice of thought” that arises after the dichotomy of science, so that we can have the opportunity to go back to the true nature of Zhu Xi’s ideological thinking from the beginning, and then understand the full picture of Zhu Xi’s aesthetic thinking. This can prevent Zhu Xi’s researchers from falling into the trap of prejudice that they understand when they think. Undoubtedly, as a contemporary thinker, Julian provides us with a useful way of explaining the traditional Chinese civilization, especially the physical connotation of Zhu Xi’s science.

Keywords: Zhu Xi, Julian, 如-心, 如心, 如心

The rise of the entertainment circle has included many male protagonists and business tycoons, and her

1. Media

Zhu Xi’s “happiness” concept can be regarded as a focus angle that he knows about “People”. Under the influence of this concept, his aesthetic thoughts were thus highlighted. It can be said that the concept of “sing” is a symbol of the continuation of human nature under the great landscape of Confucianism’s moral philosophy. At the same time, this has also become one of the boundaries that Confucianism has always been vigilant against Legalism’s thinking. When François Jullien constructed a functional theory (Trai官网té de l’efficacité), he also realized the layer hidden behind traditional Confucianism in China. He pointed out that “In the war platform, Confucianism, which advocates morality first, actually does not value military and military books, so it does not pay much attention to it. Because they believe that if a monarch uses virtue to be approachable, his virtue will resolve war affairs. … In terms of society and politics, Confucianism should be indifferent to the right to pay, and this is based on the fact that moral values are overwhelming with other values.”[1] So Julian proposed a functional theory to deal with this problem. Combining the thinking of both, we can find that when we understand Zhu Xi’s “happiness” thinking, using Julian’s concepts such as propension, will, emotion, landscape, manifestation, and hidden may help us more clearly understand the actual connotation of Zhu Xi’s “happiness” concept. This is the first idea of writing this article.

The outlook of the “happy” concept of Bi and Zhu Xi

Ju Lihe made a systematic approach to the “happy” concept of Chinese tradition in “La propension des chosen”). He pointed out:

The Chinese dictionary and dictionary both interpret it as “position” or “circumstances”, and also as “pouvoir” or “trend, potential.” [2]

Here, Julian set a basic explanation for the “power” that influences Confucianism. He believed that these “powers” could form a powerful “power” model that hinders Confucianism. Julian said:

Here, Julian’s interpretation of the model of “movement” that influences the development of Confucianism contains the outlook of the Oriental One God, similar to the unmoved mover of Aristotle. Regardless of what we call it, the “power” here all belongs to internal energy. As it says, “It is what we imagined and we project in the living world.” This model projection is in the world’s outer world. Compared withIn national philosophy, “support” is more about the inherent existence. For example, Confucius positioned Confucianism as “study for oneself”, Confucianism emphasized that “man” must participate in “support” (“heaven”) and became a “harmony of man and nature”. Although the two have differences in the upper side of inward and outward exploration, the problems highlighted by their “powerful” model are different. This means that it is not difficult to be confined by internal and internal thinking in Confucianism and is limited to a certain prejudice. Therefore, it is worth our reflection that Julihe’s trying to point out the adversity that Confucianism has in dealing with the “super” problem here.

So, we use this form of thinking to look at Zhu Xi’s theory. There are also three fantasy models in its ethics: one is the fantasy existence of the virtues of the sage; the second is the perfect and the original existence of the truth; and the third is the consequences of investigating things and rationality. Zhu Xi said, “The virtue of a sage is all right.” [4] It is the fantasy existence that Zhu Xi sought in his life; and his “Taifeng is only the principle of Liuhe and all things. In Liuhe, there is Taifeng in Liuhe; in the words of all things, there is Taifeng in all things. Before Liuhe, there is this principle first. The generation of Yang is only the principle; the generation of Yang is still only the principle” [5], this is the original existence of Taifeng and the principle of reason; and the investigation of things and reason is the inner emotion of Zhu Xi’s kung fu. Judging from Julian’s structure, Zhu Xi’s meritorious theory provides a clear Kung Fu practical system, which can then complete the consequences of the Confucian Kung Fu order. In this way, the “sport” model has an impact on the development and reality of hard work. As Zhu Xi believed, “It is just a way to savor reason and study things, and the nature is peaceful and there is no need to seek it, so the sage rarely talks about nature” [6], which is the expression of this kind of thinking. So, looking at Zhu Xi’s ethical structure, we seem to find the problems that arise here.

Based on the 官网彩彩, Julian’s discussion below is not to point out how fair the existence of a person is for the development of Chinese philosophy, but to use this form to point out the real problems that Confucianism will face when thinking. To illustrate these problems, Julian borrowed the example of the architectural city-state craftsman in Plata’s “Fantasy Country” to give an explanation: “Put your eyes” against the absolute face of nature, and he tried to realize what he had perceived in the heavens in his similar customs (Fantasy Country, VI, 500c). Existing in the “Heavenly Realm” is eternal emotion and perfect virtue, but only by thinking and watching the energy can it be taken. Similarly, in order to establish a politically developed plan, the craftsman who built a city-state was like a “painter”, who used the “sacred template” as his mission object and sought a careful reconciliation. [7]

Here, Julian first developed into Asia by using the “mold” or “pli” that appeared in Oriental Thoughts, and this “mold” or “pli” has developed into Asia.Risott’s time turned into a “prudence, phronensis”, which led to the relationship between “superior” and “discrimination”. Julian grafted “sports” and “discern” through “molds” or “relationship”, leading to a mechanic that expands around “sports”. Therefore, Julian pointed out the existence of “support” (the model of thinking) and the resolution (discernment) of “support”. At the same time, Julian began to borrow the Nicole Ethics explanation of discernment, that is, “Discribing means having a real talent: a person who is distinguished “has talented and precisely considers what is good and beneficial to him.” (Nicoscience Ethics, VI, 5)”[8] He made a further explanation of this article:

Because this consideration can only be influence

【陳永寶】從朱利安一包養的功能論談朱熹的「興」觀念

留言

發佈留言取消回覆

【陳永寶】從朱利安一包養的功能論談朱熹的「興」觀念

留言

發佈留言 取消回覆

發佈留言取消回覆