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The composition of “life philosophy” and “the three-dimensional argument” – a philosophical commentary focused on “Yi Ji”
Author: Lin Anwu
Source: “Zhou Yi Research” Issue 5, 2023
Abstract: “Reverse pattern” aroused under the view that civilization is colonized, and the right to civilize verbalism is in the hands of the other party. Asking with the “reverse pattern” method is often the focus of the problem is absolutely forbidden. Now it is time to review and transcend the reverse pattern. We should return to Han language, awaken the Chinese language sense, trace the origin of ancient Han languages, and make the meaning of Han language appear as it is. The pinyin text in the East uses “word” as the middle, focusing on logic and sensibility, and focusing on “yes”, which is used by “to be” to talk about “being”. The word Han takes “existence” as its basis, and emphasizes life and feelings, and “life”. As far as the philosophy of “Yi Dao” is concerned, returning to the existence of oneself is to talk about “in” from “existence” and “life” from “tun”. The advantage of “the harmony of existence and value” precedes “the divergence of thinking and existence”. Existence is not a static establishment, but a dynamic innate birth, and is more important to 平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台 The “Three Contemporary Discussions of Existence” are closely related to the “Shengsheng Philosophy” in “Yi Dao”, and are different from the “Two-Level Discussions of Existence” by Mr. Mou Zongsan. The “Philosophy of Life” in “Yi Dao” is a philosophy full of ability and development, and is a philosophy that emphasizes symbiosis, coexistence and coexistence. The bright light of “Shengsheng Philosophy” will bring more practical reflections to contemporary philosophy, and welcome the philosophical discussion under “civilization mutualism”. From this, we can fully understand the birth, the existence, the initiation of consciousness, and the war.
Keywords: “Yi Ji”; birth; existence; existence; participation; existence
1. The emergence of problems: some problems reflected in contemporary Chinese philosophy
Some reflections brought by “reverse pattern” (reverse pattern) / “Tao, theory, Which of the three concepts of “heart” is the first to come out/the head review of the perspective of contemporary new Confucianism/The difference between Tang Junyi, Mou Zongsan and Xiong Shili/The philosophical review of “Yi Dao” should be the focus of “Life and Life” focus. We often say that “the great virtue of Liuhe is called life” (“Legend of the Second Edition”) and Liuhe has compassion. The thinking method of “spend life” has a very different difference from the mainstream Eastern philosophy that talks about “to be” and “being”. This should be familiar to the master. About the middle of the 1990s of the last century, I proposed the “Three Concepts of Being”, the “existence” mentioned hereIt is not just the meaning of mainstream Eastern tradition, it is closely related to the “Shengsheng Philosophy” in Oriental Philosophy, especially “YiDu”. Of course, the important thing about this is that it comes from Wang Chuanshan and Xiong Shili [1], and their philosophy is related to “YiDu”.
The “Three Contemporaries of Existence” includes some of my reflections on contemporary new Confucianism. On the one hand, the proposal of this theory has a close relationship with my teacher, Mr. Mou Zongsan, the theory system. The systematic structure of Teacher Mou “Photographies and Objects” [2] created “two-layered existence discussions”. My “Three Concepts of Existence” can be said to be transformed and developed from Teacher Mou’s “two-level Concepts of Existence” in a step. 【3】There are creative transformation and innovative developments here. The commentator believes that “the three realities of existence” is closer to the thoughts of Mr. Xiong Shili, the teacher of Mr. Mou, [4]. I agree with this statement. When I was writing a doctoral thesis, I made a contemporary philosophy reconstruction of Xiong Shili’s “New Identity” which points out the entire theoretical perspective and the three most basic topics of “existence, consciousness and existence”. Specifically, I have discussed “from the two characteristics of objects to the stability of the origin of existence”, and then discussed and “the opening and display of the origin of existence”, and thus proposed the three realities of existence. This should be the earliest source of “the three-dimensional theory of existence”. [5] After more involvement in key issues, I decided that there were disagreements within contemporary new Confucianism, but these disagreements were not subject to attention. For example, Mou Zongsan and Tang Junyi have a big difference. Although Teacher Mou and Teacher Tang were both inspired by Xiong Shili’s philosophy, the path they took later was different from Xiong Shili. Mr. Mou was deeply influenced by Kant’s philosophy, and Mr. Tang was also influenced by Kant, but he was deeply influenced by Hegel. We all know that Hegel Philosophy developed in a step further from the philosophy of Kant, Fechter and Schelling. Hegel Philosophy can be said to be the top of the German conception at the last moment by a friend. . Of course, Mr. Tang’s philosophy was also influenced by Bergson and Tsehai, and his philosophy in “Yi Ji” was also very high. Although his later philosophy still had a subjective tendency, his “Mi’s Words on Meaning the World” [6] published in the 30th year of the last century was extremely vivid. In his late years, his writing “The Existence of Life and the Realm of Spirit” [7] can be compared with “Photographies and Objects” by Teacher Mou, and the title is enough to show each other’s theory confrontation. Teacher Tang’s philosophy is very close to the “successive philosophy”. To further explain, this philosophy also has a vivid color adjustment. 【8】
Nearly a hundred yearsSince philosophy has been studied as a subject, the study of Chinese philosophy is inevitably made under the view of comparing Eastern philosophy. We often refer to our purpose, use Eastern philosophy to reflect on Chinese philosophy under the model of Eastern philosophy. Originally, philosophy is a high-level theoretical thinking activity. In the mutual coming of civilizations, it is the highest level to engage in conversation and dialogue. Generally speaking, it is the thinking that can understand the different civilization traditions by using the academic expressions or conceptual models that can be used. This is what is commonly referred to as “text”. For example, when teaching was just passed on to China, from Donghan to Wei and Han, readers in Dongtu took the Oriental Academic Translations near the teachings to compare and understand theories of teaching, and Caiming Internet Motors For example, using Laozi and Zhuangzi’s “nothing” to get closer to the “empty” of teaching, and then gained a deeper understanding step by step. This is the famous “Geyi Teaching” in the history of sects [9].
There are several waves in Western learning. In the years when Matteo Ricci (1552-1610) and Xu Guangqi, we also compared the original concept of “heaven” in China and foreign countries and understood the theory of Christianity. This can be seen from the “God’s Truth” written by Lima. [10] The “Talks of the Group” and “On the World of Self-People” that have been translated in modern times are still the same [11]. Taking the original academic and conceptual expressions of civilization and understanding the classic expressions that are transmitted by different civilizations can be said to be a straightforward pattern. The straightforward pattern is the norm in civilized transportation. In the modern era, the academic world has taken a unique “reverse pattern”.
Since the beginning of the country, especially after the May Fourth New Civilization Movement, vernacular writing was very excited, and vernacular writing has almost joined important academic discussion areas. We used verbal words to translate Eastern academics. Of course, because the Eastern Japanese (Japanese) language also used our Han characters in large numbers. Due to the convenience of time, many intellectuals once went to Japan (Japan). Japan (Japan) originally translated the Eastern works smoothly, affecting China. We adopted many translations of japan (Japanese) and thought about problems from the conceptual and theoretical framework of Oriental Science. This is what I call “reverse pattern”, which is simply called “reverse pattern” [12], and Liu Xiao dares to teach it as “reverse pattern” [13]. In fact, the opposite pattern, the reverse pattern, and the reverse pattern refer to one.
The rule of mind is in our own way, and the civiliz TC:
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