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Why can the inner feeling be enough? ——Assessment of Zhang Xuan and Cheng’s feelings
Author: Shi Yuanping (Doctoral student in the Department of Philosophy in Lai Down)
Source: Author Author Author Authorized Confucian Network, published “Philosophy and Civilization” May 2024
Content Summary: Northern Song Dynasty philosophers Zhang Xuan and Cheng Xuan creatively raised internal feelings and their practical problems. Zhang Xu believes that the internal sense is characterized by the form of “static movement” and emphasizes the importance of the “highest static” state in moral reality. “God” and “East” provide power for the static solar energy to generate internal sensing activities. In contrast, Cheng clearly opposed the form of “restraint”. By reminding the laws of nature to continue to develop inwardly in the interaction between the two reals, he understood that the laws of nature have the ability to inexhale the internal power. This kind of energy is constantly emerging in the main and the positive intention of the body layer surface and the confusion of the conscience VIP. Overall, Zhang Xuan and Cheng’s sensory theory is characterized by the “static movement” of ethericity and the “permanent movement” of nature, representing two different forms of sensory dynamics and paths of cultivation. The two Confucians demonstrated the ability of internal sense from their own unique perspectives, and then added new theoretical implications to traditional sense.
Keywords: Inner sense, movement is not from outside, feeling is not from outside, Zhang Liu, Cheng Xi
Introduction
“Inner sense” can be traced back to the “Easy is self-generating theory” in the “Hengxian” chapter of the pre-Qin period. Zheng Xuan’s “Taishi’s self-generating theory” and Guo Xiang’s “Everything theory” in Wei Xuan’s academic studies [1] further developed this theory. These “self-generating theories” are in conjunction with the “intrinsic power” form that the universe can produce all things without using external forces, forming a very secretive thinking structure in the history of philosophy. When discussing traditional perceptions, Confucian scholars Zhang Xiu and Cheng Xi, creatively discovered this form of “self-generating theory”, and proposed “movement non-self-external theory” and “feeling non-self-external theory” respectively. Specifically, the two people’s feelings are integrated into the “inner power” problem, and they separately demonstrated that the theoretical ability of Taiwei and the law of nature can develop themselves without external influence, and thus formed the concept of “inner sense” in the Confucian system of the Northern Song Dynasty. The key to exploring this theory is to clarify the dynamic problem, that is, how Ming Tai Du and the law of nature are prepared to have internal connections, Song Wei answered helplessly. Sensitive emotionIn this study, the “motor problem” of “inner sense” is cut in the perspective of “motor problem”, [2] reminds the internal mechanism and dynamic form of the two senses in the comparison field of Zhang Xuan and Cheng’s sense, in order to demonstrate the unique thinking of these two Confucians in constructing their own ideological structure.
1. “The movement in peace”: Zhang Xuan discusses the internal sense of the dynamic form
Zhang Xuan believes that the sense of the two ends with different characteristics is the essential characteristic behind the many sense phenomena in the universe. “The sky is vast and the feeling is bound to the two ends.” [3] In the “Taihe Pian”, this two-terminal relationship presents the process of Taihe from the end that it contains the “emotional nature” such as floating, ups and downs, and static to “a mixed conjunction”, to “the separation of the two true” and the final “emotional and mutual connection and integration”. The cosmic sensing process in this way can form invisible objects with the scattered atmosphere of the Taiyin博官网 is different: “There is no air, and the air cannot be as good as it does not gather, and it is a thousand things.” [4] Regarding why this movement and induction can occur in the universe, Zhang Shu finds an internal force in the Tai Di: “Anything that is turned around must have an opportunity; The movement of the sway is not from the outside. ”[5] The movement of a rotating object must have a dynamic development. Xu Bida uses wheels as an example to illustrate this activity: “The movement of a wheel is caused by the inside, not from the outside.”[6] Taishu is also a “circular object”. The movement of its movement does not come from the inside, because Taishu has the characteristics of “invisible and intangible”. [7] So, how can the invisible and invisible solar have an internal force that is sensitive to occurrence?
Because the too-silent sensory problem is closely related to the static problem, the first thing to do when exploring the need for this problem is to clarify it from a static perspective. Zhang Xu believed that the final source of “sensation of each other” is the “most static and invisible” Taiyin, and he discussed the “invisible and invisible” Taiyin and the “guest-sensible and invisible” form: “the most static and invisible, the pure source of nature, knowing and knowing, and the guest feeling of things.” [8] In the Ming Dynasty, the thought-provoking family summed up the “sensory” here as a “internal movement”, “‘interaction’ comes from outside, and ‘feeling’ comes from inside”, [9] This is consistent with the statement that Taiyin “movement is not from outside”. The “hobby” in the data refers not only to the feeling of the yang that can gather and disperse, but also to the sense state of “explanation with objects” of the subject with cognition and knowledge; [10] In contrast, the “supporting love” of “the silence of love” is not only the “original body” of the atmosphere of separation, but also the source of the feelings of “loved” and others. “The sensation of love is also from the silence”. [11] It can be seen that “feeling” simultaneously qians the dual meanings of cosmic theory and kung fu reality, and asThe “stern” at the root of “movement” is an inexhaustible or lacking in the induced phenomena in the universe. Li Guangdi summed up the cycle as the “undeveloped” stage. Wang Zhi continued Li’s notes and further summarized it as the first meaning of Tai Du, that is, “In the static state of ignorance, the principles of things are all in their own way, and things must be in accordance with their own ways… This is a meaning that can be one.” [12] Yang Lihua also believed that the “nature” as the “body of sensation” is “inside the sensation, the sensation, and at the same time it is quiet.” [13]
This body now emphasizes the state of static state. The most basic foundation of “benevolence” is the basis of “benevolence”: “Duan silence is the basis of benevolence.” [14] In addition, in the interpretation of the “heart of six harmony” of the rebirth hexagram, Zhang Xiu believes that the movement of the first nine yang line is “the movement of the static state” and regards the static as the “foundation of virtue”. This kind of “movement in tranquility” has infinite flow. “Movement in tranquility is moving without being silenced, and why does it start and end start?” [15] There is no beginning or end between tranquility, so the rehabilitation of the hexagram is called “reverse the way.” It can be seen that “static movement” is a need for the Taishen to experience internal senses. Zhang Xuan’s expressions similar to “static movement” in thinking include “static movement” and “highest static movement”, while “static movement” and “highest static movement” are the same as “no rest period”. [16] From the perspective of word meaning, there seems to be a slight difference between “static movement” and “static movement” or “static movement”: the former means that “movement” born from “static” and derived from “static” is the movement that is unstoppable and endless; the latter is the movement that is more important than “static” on the side than “static” itself, and this “movement” is a kind of movement. [17] But these two explanations are only the differences in the side of the discussion, and the meaning expressed is based on the differences: the “movement in tranquility” side emphasizes the inherent “movement” from “super tranquility”, “super tranquility insensibility” and this natural “two-term doubt, her spouse must be the next step in the field of scientific research. Show. Movement or “guest sense” is different in the state of static; but at the same time, the essence of these two layers is similar, because “sex is one of the sources of all things”, [18] “sex” can be invisible and invi TC:
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