requestId:68499ab6cd2fb7.53464850.
The method of forming Zhu Zi’s world order: Zhu Zi’s analysis of the relationship between heaven and man
Author: Wu Zhanliang (provided by the Department of History in Taiwan)
Source: Author Authorized by the Author Confucian Network Published
Original from “Jiuzhou Xuelin” Volume 3 (Autumn 2007, Drunbi Hong Kong)
Time: Confucius was the fourth day of the mid-spring of the Wuxu period in the year 2569Baobao.com1911
Jesus March 20, 2018
1. Commentary: World Order of Someone?
The world order established by the people of the Song Dynasty had a profound impact on the civilizations of China and East Asia in the later era. The general understanding of China and Dongya’s late ages on all aspects of the universe and life is closely related to the world order established by the Song people. Among them, Zhu Zi’s world order is the most representative and worthy of our profound exploration. Zhu Xi’s world order view is very broad, and the general order word is very similar to the meaning of “reason”. In the works of Zhu Xi’s scientific thinking, there are many natural problems in order. When we have different opinions on what Zhu Xi said, we will also have different understandings about Zhu Xi’s world order. [1] The author has also discussed Zhu Zi’s scientific thinking and world viewing. Here, he cannot and cannot give a comprehensive explanation of Zhu Zi’s scientific thinking or world order. The “method of Zhu Xi’s world order view” mentioned in this article actually has a special problematic idea.
The idea of this problem comes from the serious debate in the academic world in recent years due to the masterpiece “Zhu Xi’s Historical World” by Professor Yu Ying-chung. Teacher Yu’s book is unique and provides a very detailed and in-depth analysis of the political civilization ecologies derived from science. The academic community also noticed the great plan of Song people setting up a new order in a comprehensive way because of the high articles of Teacher Yu, but there is no suitable for this order and even the basic nature of science. Teacher Yu believes that Zhu Zi’s order begins with his concern for the order of someone in fantasy politics (including family and human relations), and projected onto the metaphysical or cosmic perspective. He also proposed a Copernican “reversal” saying, hoping that modernists should not only pay attention to the philosophical “Tao” problem, and mistakenly believe that science can be separated from the actualHistorical situation. Yang Ru and Chief Teacher Jin raised their opposition, believing that Zhu Zi’s inner sage learning and value system has its own foundation for seeking absolute and broad knowledge or truth, and it is not for serving political problems. He believed that the doubtful separation of philosophical Taoism and human affairs in Teacher Yu’s books did not really exist from the basic theoretical perspective of the traditional “counselor is not paid”. Zhu Zi and the scientific thinking were not as good as the new study of Wang Anshi in the real world as the longer-term Buddhist teaching. The traditional “scientific affairs” known to the academic community is actually enough to explain the basic nature of Zhu Xi. For the study of science, Copernican “reaction” does not need to be required. [2] On the one hand, the teacher of the Master Teacher of the School recognized the value of the new angle proposed by Master Yu, and at the same time, he protected the research method of neo-Confucianism that emphasizes the physical problems, and pointed out the limitations of Professor Yu’s research method. [3] These articles have caused a lot of discussions. [4] Teacher Yu and Teacher Yang also wrote an article in one step to propose their own opinions, but the intersection between the two sides does not seem to be much. [5]
The teacher Yu pointed out that theorists are deeply involved in the world, and their thinking cannot be discussed in a different way by retrieving the actual historical situation. In particular, they cannot only pay attention to the philosophical “Tao” problem. They have a serious contribution to the discussions between Zhu Xi and science. There is also in-depth development of the close relationship between science and Wang Anshi’s new academic studies and Confucianism in the Northern Song Dynasty. However, the reason why this book caused the above dispute was not only the difference in academic style, but also the key was that the parties had very different opinions on the composition or structure method of Zhu Zi’s order view. In other words, what is the relationship between the way of heaven and human affairs, or the so-called metaphysical and cosmic order and the order between human beings? What is the sequence and organization method of its occurrence? There are very different understandings. Regarding the composition method of Zhu Zi’s order view, although the above-mentioned two-sided explanations have their own reasons, they will not avoid too many “dual oppositions”. According to the study by the writer, Zhu Xi’s world view, his thinking and cognitive methods have the characteristics of “holistic view”, and basically regards everything as an incomparable whole. [6] It is difficult to say that he sets up a metaphysical or cosmic order according to the fantasy order of human beings. It is absolutely impossible to say that the truth or Tao that he knows is obtained by “hidden agreement”, transcends the outside world, and does not cover the order of people in the middle. The order of human beings, the principles of mind and nature, and the order of the universe are actually integrated into one piece in his thinking. They strengthen each other, but it is difficult to have a clear distinction between inside and outside, the host and the guest, and the heaven and man. This order of view is neither born from the empty scenes of the times and personal lives, nor is it without a constant or so-called transcendent level. It is difficult to lack the scope of politics and people’s order, or to go beyond and broader. So instead of saying that what Zhu Xi wanted was a human order, it is better to say that it was a world order..com/Eric/”>Inclusive story, and includes all the aspects mentioned above.
In order to verify the above statement, this article will carefully analyze the relationship between heaven and man in Zhu Xi’s thinking. Although this problem does not equal it, it touches nature and humanity, essence and reality, constant and change (constancy and Becoming), problems beyond the relationship with reality. From the perspective of modern science, Zhu Xi’s world order has four important components: the order of the universe, the principles of body and mind, the order of ethics, and the order of reality of political and social order. The order of the universe is biased towards heaven and nature, The actual political and social order is biased towards humans and phenomena. As for the facts and ethical order of body, mind and life, it transcends the heaven and man. Traditionally, the study of science and even philosophy often deviates from the first three. And what Mr. Yu calls the “human order” often deviates from the latter, and also in the ethical order. The author believes that in Zhu Xi’s thinking system, the heaven and man and even the above four elements are actually related to each other. Therefore, although the above classification and questioning methods are necessary in modern science, they are also dangerous to form errors and must be handled with great caution.
For Zhu Xi, the so-called heavenly beings are originally one, including mutual integration. Everything in life is also part of the universe, and the affairs of the universe are the same as the affairs of life. So in fact, heaven and man cannot be as good as two parts. However, ordinary life may not be able to fully express the original energy of the universe and is endless, so heaven and man can also be divided into different words. There may not be no contradiction between nature and humanity, permanence and reality. The separation and harmony between heaven and man is originally a one-night problem. Traditional thinking is very different from modern times. This article will focus on the two aspects of heaven and man to explore the composition method of Zhu Xi’s world order view.
After this, we have a basic problem that still has to be handed over further. The previous article did not strictly define the application order and the word “Li”. But when we use order to explain the concept of “reason”, this is a modern remark, and we cannot do a good job of analyzing the meaning first. The “reason” mentioned by Zhu Xi originally means “literary theory” and “article theory”, or “the five elements of the yin and yang do not lose their edges” as reason. The concept of this kind of reason deeply depends on the transformation of Liuhe and the natural connection, so it is also called the principle of heaven. However, the modern Chinese word “order” has many meanings from the order in Western languages. The important thing is that human beings (artificial, logical or comprehensive) or God’s arrangement, both h
發佈留言