【李煌明】朱熹哲學研討的批評與一包養行情反思：“心統性格”的意象詮釋
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Criticism and reflections by Zhu Xi’s Philosophical Research: Imagery Explanation of “Spiritual Character”
Author: Li Huangming
Source: “Yunnan Teachers’ Major: Philosophy and Social Science Edition” Issue 3, 2020
Author Introduction:Li Huangming, male, from Shanghang, Fujian, Yunnan The teaching and doctoral degree in the Department of Philosophy is the purpose of the study of Song and Ming Philosophy, and the philosophy of a few ethnic groups. The summary of content: “Spiritual character” is the key and leader of Zhu Xi’s mental and mental theory, but when it is difficult to describe it, there are at most three incompatible opinions in the current academic world. Developed from imagery, the condition of understanding the “mind character” is “mind is the mind and the Tao” unity of man and nature. According to the root structure, Zhu Xi said a lot, but he only pointed out the differences and said them from different places. The main theme and focus of image verbalization lies in “The Great Way is the Great Way”. The verbalization is the highlight of the meaning of the Great Way, and the image of the root structure of “Improvement-Improvement-Speech” is used as the bridge and intermediary. Finally, taking this as a stand, we are important to reflect and criticize the current discussion of Zhu Xi’s philosophical science from three aspects: one is the completeness and transcendence of the comment, the second is the conciseness and principle of the comment, and the third is the holisticity and unity of the comment.
Keywords: Zhu Xi’s philosophy/human spirituality includes reason and sentiment/interpretation of Yi-Xiang/methodological reflection
In Zhu Xi’s philosophy/human spirituality includes reason and sentiment/interpretation of Yi-Xiang/methodological reflection
In Zhu Xi’s philosophy, “mind character” is his “leader”, “size”, “brain” and “must”. But how can we understand this main problem? Is it a “two points” or a “three points”? Is it “superbending style” or “silent and sacred”? Is this “heart” physical or physical? Is “heart” and “nature” one or two? What is the relationship between “mind is reason” and “mind has reason”? Is “heart” reasonable or angry? What is the relationship between “heart” and “taiyang”? In Zhu Xi’s text, there are many related or similar terms, such as the heart-maintaining personality, the mind-being personality, the mind-combining state of mind, the pericardium personality, etc. What is the relationship between these and the “mind-solid personality”? In general, this is a problem of understanding Zhu Xi’s understanding of the concept of philosophical concepts, but in reality it is a theoretical problem of the way of judging the way. What is implicated is the problem of the intrinsic problem, and the problem of enlightenment is a problem of philosophical characteristics and the energy of the people. The article focuses on “singular character” and develops from four aspects: First, it describes the current academic community’s arguments and disagrees on “singular character”; Second, it briefly describes the focus and characteristics of the theory of “image remarks”; Third, it develops from “image remarks” to make a headline comment on “singular character”; Fourth, it reflects on the current Zhu Xue Research Research method through the question of “singular character”.
1. Controversy and disagreement
Zhu Xi said that the term “heart-solid character” comes from Zhang Xuan. “Records of Minds” read: “The mind is a character.” It also states that this term comes from Zhang Xu and comes from “Self-Reasons”①. But the specific details and the original meaning of Zhang Zi are no longer known. However, Zhu Zi highly praised this and recommended it to him. In “Zhu Zi’s Words”, Zhu Zi said: “Yi Chuan’s ‘nature is reason’, and the two sentences of “heart-solid character” in Wenqu are unbreakable.” ② also said: “‘Only the mind is not right” ‘heart-solid character’. There is no sentence in the two Chengs ‘s ‘heart-solid character’. “The two sentences of “heart-solid character” are similar.” ③ also said: “The sentence of “heart-solid character” in Wenqu is a difficult discussion. Mencius There are many words that are similar to this, so you can see it carefully. Other books such as Zuzi are vaguely similar to this. “④
In Zhu Xi’s opinion, “mind character” is actually a “uneasy discussion” of “unbreakable” and is also Zhang Xuan’s most important philosophical contribution. From Mencius to the two Chengs, there was no one who was right. Zhu Xi’s high praise for Zhang Shu’s “heart-solid personality” can be seen from this. The real evaluation is always inspired. Zhu Xi’s evaluation of this is indeed due to his deep personal relationship and is closely related to his ideological development process. Zhu Xi said: “When I looked at Wufeng (Hu Hong) and said that the word “love” was not slight. Later, when I looked at the words “heart-solid character” in Wenqu, I realized that this word was very successful and I finally realized that the word “love” was not slight, which was common to Mencius.” ⑤ So, how can I understand the “heart-solid character” in Zhu Xi’s philosophy? In essence, it is the meaning and related problem of mind, nature and emotion. As far as it is concerned, the problem lies in how to understand this “heart”. However, in these problems, it seems that the benevolent in the academic world that is at present, and the wise see wisdom. It can be said that bees fly and butterflies dance, and it is said that it is a trance.
In the book “Mind and Nature”, Mou Zongsan pointed out that Zhu Xi’s “mind character” has two meanings: “mind character”. However, it is said that “the mind and emotion are one, and the nature is one, which is just a character to the word, and the ‘mind character’ is not true… In fact, it is in the point of being said.” ⑥ Therefore, Mou Zongsan pointed out that “mind character” is the structure of “mind character three parts, and rationality two parts”. Zhu Xi’s Tao and nature are only existent but not active, and the state of mind and spirit are all based on atmosphere. Therefore, Zhu Zizhe’s sect is a system of “steady and tranquil” and the morality discussed by Zhu Zi is heterodox morality. ⑦
In “Zhu Xue Ji Collection”, Chen Rongjie proposed three criticisms on Mou Zongsan’s statement: First, “the mind and personality are three parts, and the rationality are two parts”, which not only dismembered “benevolence”, but also died. Secondly, the truth mentioned is “only a principle of existence belonging to the argument of existence, and is calm there”, and this understanding is wrong. Zhu Xi’s “reason” is specific, lively and powerless. “In Cheng ZhurenIt is the power of life, and the mind produces the Tao. Now I think it is withered and dead, but it has not been settled. “Third, it is believed that Zhu Xi was just guarding the Yichuan route, and it was different from the system of the system of primitiveness that Confucius and Mencius and other Song Confucians understood. The “heart is reason” mind and Xiangshan’s “heart is reason” mind is conscience, not Zhu Zi’s “heart is the character”. In this regard, Chen Rongjie pointed out that the most basic error of Mou Zongsan is: “Mu’s heart is the position of reason and Zhu Zi’s nature is the position of reason, and the most basic difference is that it is not natural in line. “And, in terms of route issues, Chen Rongjie introduced Mo Mu’s words to a step forward: Zhu Xi was not just guarding Yichuan, but “the meaning of Yichuan Xiangshan”. Later generations must have written Zhu Zi around Yichuan, saying that it is different from Xiangshan, but in fact, the analysis is not accurate. ⑧
In “The Spirit of Mind” transcends and Realms”, Meng Peiyuan pointed out that the current academic world’s understanding of Zhu Zi’s “heart” is a single aspect, which expresses the division of “nature principles and minds”. Money Mu, Rongyoulan, Mou Zongsan and others are indeterminate in this problem. They all advocate: Sex is metaphysical: In other words, the mind is physical, and the mind is only a transformation, not an intrinsic body. In other words, Zhu Xi’s study on the mind still belongs to the level of experience and does not have any intangible meaning. ⑨ Therefore, Meng Peiyuan put forward three opinions: First, using “nature belongs to reason, heart belongs to atmosphere” to learn all Zhu Xi’s study on the mind In other words, it is inevitable that it is too simple; second, as the “heart” of the whole, reason should include the body and function, both aspects, both in terms of form and under form; third, from