【劉玉建】程頤關于《周易》道體的深度發明——以王弼、孔穎達道論為一包養網站理論環節

Keywords: Cheng Yi/Zhou yi/conceptual body of the Dao

The Confucianism revival developed in the early Song Dynasty to the “Five Sons”. The theoretical tasks of Confucianism have been deepened in the “Book of Changes”, which is based on the example of Confucianism’s learning of heaven and man, and determine what is the foundation to explore the ultimate nature of the existence of the universe. href=”https://twsugargirl.org/”>short-term cultivation variety of theoretical trials. However, the theory between the Book of Changes focuses on understanding and mastering the differences in the Taoist spheres of the Book of Changes. In the second chapter, especially Cheng, Zhou Dunzai and Shao Yong regard Wuyan and Taiyang as Taoism. Although they have the value orientation of the original theory, their theory is still firmly in the thinking direction and theoretical stereotypes of the natural theory of the traditional universe. Zhang Xu is of course a purely original discussion, but he regards the atmosphere as the Tao. In Cheng’s article, it is a mixed Taoist instrument and a split body. It is a distinction between the “Book of Changes” written by Cheng’s article, which is a direct contradiction between the clouds and mud. As a pure Yi scholar in the mainstream of science, Cheng Xi was settled in the “Book of Changes”, and when viewing, he represented the frontiers of the discussion.The thinking and construction of the universe were eliminated, and at the same time, they took advantage of the principles and, from the metaphysical philosophical height of theory, Wang Bi and Kong Dayi’s philosophy of philosophical Taoism was completed to understand and master the theoretical circles that cannot be transcended in the “Book of Changes”, through the theory of inheritance, criticism and creativity of their multi-dimensional inheritance, criticism, and creativity, they completed the important task of constructing the philosophical system of the philosophical system of the philosophical system of the philosophical system of the philosophical system of the philosophical system of the fertile and extensive connotation. Specifically, it appears as the following three aspects.

1. The theoretical definition of “Invisible is just a gas, invisible is just a Tao”

“Yi Ji” emphasizes: “The metaphysical ones say the way, and the physical ones say the tool.” The Taoist theory in “Yi Ji” has the meaning of inheriting Lao Tzu in a certain metaphysical meaning. “Laozi” says “Pu” (Chapter 32), and it leads “Pu is dispersed as a tool” (Chapter 28). “Yi Ji” takes this step to determine a certain attribute difference in the scope of the tract. The Tao in “Laozi” emphasizes the invisible “invisible” of “not seeing”, “not hearing”, and “not gaining breadth” (Chapter 14). Therefore, the Confucian and Taoist people after “Yi Ji” mostly “metaphysical” invisible and “physical” in response to “invisible”. But in Lao Tzu, Tao combines material reality and laws, so what about the intangible way in “Yi Ji” is the yang atmosphere of material reality? Or is it the law of abstract concepts? Or is it both the atmosphere of yang and the law? It is obvious that the division between the Taoist instruments based on this shape and the bottom is only the difference between invisible and invisible, and the Taoist opportunity to rest. During her nap, she had a dream. The above three meanings are all the necessary meanings in the question. Influenced by the natural philosophical thoughts of the universe since the Han Tang Dynasty, using qi as the source of the universe and even qi Taoism seems to have become a direction of thinking that cannot be reversed. Such as Kong Guangda’s theory of Taiyang Yuanqi; Liu Zongyuan’s theory of “revolution and transformation, but the natural atmosphere exists” (“God of Heaven”); Liu Yuxi’s theory of “so-called invisible, invisible” (“God of Heaven”); cosmic primitive gas that Fan Zhongyan, Li Li, and Euroyang Xiu first promoted the theory of cosmic primitive gas; Zhou Dun’s theory of “invisible and magnificent” during the Five Son Period, and Shao Yong’s “Basic of Six” (“Emperor” (“Emperor” (“Emperor” (“Emperor” (“Emperor” (“Emperor” (“Emperor” (“Emperor” (“Emperor” (“Emperor” (“Emperor” (“Emperor” (“Emperor” (“Emperor” (“Emperor” (“Emperor” (“Emperor” (“Emperor” (“Emperor” (“Emperor” (“Emperor” (“Emperor” (“Emperor” (“Emperor” (“Emperor” (“Emperor” (“Emperor” (“Emperor” (“Emperor” (“Emperor” (“Emperor” (“Emperor” (“Emperor” (“Emperor” (“Emperor” (“Emperor” (“Emperor” (“Emperor” (“Emperor” (“Emperor” (“Emperor” (“Emperor” (“Emperor” (“Emperor” (“Emperor” (“Emperor” (“Emperor” (“Emperor” (“Emperor” (“Emperor” (“Emperor” (“Emperor” (“Emper href=”https://twhugdating.org/”>Breeding MarketWorld Book·Watching Outside the Things”) Taiyang is born with a theory, Sima Guang Taiyang is “combined with the same yin and yang” and “the essence of the yin and yang are the changes” (“Wen Gong Yishu” is Taiyang), so as to In “On Notes on Character and Thinking”, Wang Anshi, who has a serious influence, clearly emphasized the view of using the air to discuss the Tao and using the air to highlight the Tao (including Taiyang): “The Tao is effective. The body is the inactive of the primordial air; the use is the movement between the six elements” and “the air is born from the primordial air.” Zhang Xun regards the traditional universe theory reform represented by Wang Anshi as the basic theory of the Tao and the Tao. In the “Yi Shu”, he explains the Tao instrument: “Metaphysical is invisible, so metaphysical is the way of the Tao; metaphysical is the way of enlightenment;a>The lower part is a formless body, so the body is a tool that is called “the body”; “All those who do not have the form or above are all ways of saying it, but there is no connection, form and invisible point, which is difficult to know. You must know that the atmosphere comes from this point of view, and the air can be invisible.” “One yang and one yang cannot be restrained by the shape of the instrument, so the way is said. The universe is formedComparison of the net, all of which are the tools of the Book of Changes”. Zhang Xuan divided the phenomenon world of “one with the air” into two parts: the invisible Taiyin’s original body, its attributes and efficacy (laws and laws), and the process of gas transformation are metaphysical Tao; the gathering of the original body, which is the invisible Liuhe figure, is the physical instrument. That is what his “Taihe Pian” calls “the gathering of air is clear and can be given but invisible, and the gas does not gather and can be separated from the air. Ming cannot give and is invisible.”

Cheng believes that what Zhang Xu calls Taiwei aura is invisible, but in fact it is just a false “invisible” that Zhang Xu also recognizes that human senses cannot see by the naked eye (definitely). In objective fact, Taiwei aura is invisible and vivid, just like the Liuhe characters, and it is the confusion of the gathering and the disagreement of the ungathering. In terms of the structure of the universe in the form of the image world, it is essentially invisible and vivid, so it clearly points out: “Invisible is just atmosphere.” And “Yinyang is atmosphere. The atmosphere is the physical and the underworld” (“The Collection of Two Chengs”, “The Book of Books” 15, the following text will no longer be named). As the physical invisible atmosphere, it can only be a “device” and cannot be as good as the metaphysical invisible “Tao”. This is the