requestId:68499ab14e1e30.22523319.
The final structure of the Confucian metaphysical system——The Confucian metaphysical system shown in “Five Elements” Author: Huang Xi
Source: “History of Chinese Philosophy” Issue 3, 2001
Time: Confucius was in the 2568th year of Dingyou, August 24th, Guiyou
Jesus October 13, 2017
Content summary:Guo Jian’s “Five Elements” chapter has major research and development value. This article importantly left his opponent and immediately rushed over. “The recording is still in progress; we will understand and explain the structure of the metaphysical system of Confucianism, focusing on the analysis of the internal structure of the Five Elements, and clarifying the internal structure of the metaphysical system of Confucianism established in the Five Elements, explaining and proof that this system is exactly the internal structure and metaphysical system of Confucianism of “one and one” and the thinking of the Five Elements is an indispensable or missing transitional circle between the thoughts and men, which continues Inheriting the internal energy of Confucianism since Confucius, the metaphysical system of Confucianism was able to be realized, and further inherited and developed Mencius, thus promoting the further development of Confucianism. Through the analysis of “formed in” and “not reflected in” in the “Five Elements”, a new understanding of the unity of man and nature was also made.
Keyword: “Five Elements” 》/Metaphysical System/Unity of Man and Nature
1. “Five Elements”
Guo Qian’s agility in unearthed aroused a hot topic in the academic circles at home and abroad, and the profound meaning that it will produce cannot be underestimated. The author believes that the “Five Elements” of the Confucian Literature Department (Note: The information of this article is important based on Li Ling’s ” The chapters of Guodian Chu Sui Shuo Reading and “Five Elements”.) also have special values and meanings. For example: it reveals a mystery that has been left for more than two thousand years, namely the story of Si Meng’s Five Elements criticized in Xunzi’s “Not Twelve Sons”; the construction of the metaphysical system of Confucianism; the confucianism problem. Teacher Du Weiming believed that “after the bamboo shoots in the tomb of Guodian Chu were unearthed, the entire history of Chinese philosophy and Chinese academic history need to be reprinted. ” (Note: Du Weiming: “New Knowledge in the Skills of Chu”, “New Chinese Digest” 2000 Issue 2.) Teacher Du’s determination of the entire Kudian Chu’s simplified value can be said to be the determination of the value of the “Five Elements”. The focus of this article is on the construction of the metaphysical system of Confucianism in the “Five Elements”. Teacher Li Xueqin believes that the bamboo version of the “Five Elements” was buried in 300 BC, and the time for writing the bamboo version of the tomb was earlier, which is undoubtedly the works of Mencius before. (Note: Li Xueqin: “Control from the Lost Book of the Liquor and the Five Elements” to “Big Learning”, “Research on Confucius” Issue 3, 1998. ) Wei Qizhang Teacher Cheng Cheng also believed that the “Five Elements” was originally written earlier than Mencius, and was the work of Confucian Confucian scholars in the late war. (Note: Wei Qizhang: “Programming of Virtue”, Bashu Bookstore, 1991, page 105.) Many scholars in the academic community basically hold similar views to the above views, believing that the writing of “Five Elements” should be between Si Meng, and the thoughts described in “Five Elements” can also be between the two and are the transition of the thinking of the two. As a transition from Zi’s thoughts to Mencius, “Five Elements” made a metaphysical conclusion to previous Confucianism and used this to influence the further development and perfection of later studies, and played a role in connecting the past and the origin of MengIntegrity and loveZi went to perfect Confucianism, becoming a “Sage” who comprehensively inherited and developed the Confucian system, providing a foundation that can and laid a foundation, and becoming an indispensable key link between Confucius and Mencius. (Note: See “The Station between Confucius and Mencius”, “New Chinese Digest” Issue 3, 2000; Wei Qizhe: “The Plot of Morality”, Bashu Book Club, 1991, page 110.)
According to the views of Wei Qizhe, after Confucius’ death, various Confucian schools reformed the Confucian system in two aspects. In the first aspect, the benevolence, which is mainly based on “cheap and sweet gifts” and “gifts governing the country” will gradually change to a new benevolence, which emphasizes both the punishment and the law of the people; in the second aspect, it is to break the silence and explore the mental and natural problems that Confucius had never explored deeply. (Note: See Wei Qizhang: “Chronicle of Morality”, Bashu Book Club, 1991, pages 99-102.) And these are exactly the two main aspects. One is the real metaphysical aspect, which focuses on the real reform of Confucianism, which is directly aimed at the real humanity, society and politics; the second aspect is the metaphysical aspect, which focuses on the inheritance of Confucianism’s super-realistic internal energy. As a result, two divergent routes are formed. In “The Twelve Sons”, Xunzi criticized the “Five Elements of Meng” and said, “I have a rough understanding of the previous kings but I don’t know the system, but I have a lot of knowledge about the plot and my knowledge. The old case said that the five elements of the story are very remote and unspecified, secluded and unspeakable, closed and unsolved, and respected them: This is really the correct words of people. Zi Si sang it, Meng Ke and he was in harmony with it. The secular Confucians no longer knew what they were wrong, so they accepted it and passed it on, thinking that Zhongni and Ziyou were more powerful than later generations. This is the singer of the singer. Si and Meng Ke are the crimes. “But Xunzi himself proposed another “five elements”: “It is expensive to pay attention to the clarity, to be strong and discriminate, to be harmonious but not flowing, to be long and unlucky, to be at peace but not in trouble, to be at peace but not in trouble, to be at peace with the Yan but not in trouble, these five elements are enough to be upright and safe in the country, and to be safe and safe in the country.” (See “Xunzi·Ru Xiao”) From this we can see the disagreement of the two routes. The “five elements” proposed by Xunzi himself are the five elements that directly serve social politics, and the goal is to govern the country through the tribute and criminal policy., maintain the tribute system of the former kings. The “Five Elements of Si Meng” he accuses of “there are remote but non-speakable, the “Five Elements of Si Meng” is exactly the metaphysical system that exceeds the energy in Confucianism. The criticism of “The Twelve Sons” can be used as a reflection of the “Five Elements of Si Meng” as a metaphysical system of Confucianism. Xunzi followed a real metaphysical route, while Mencius followed an internal and transcendent metaphysical route. In promoting the development of Confucianism, the two achieved the same achievements. But the reason why Mencius became the “Asians” and became the master of comprehensively inheriting and developing the Confucian system was precisely his transition based on the “Five Elements”, and this transition was also important lies in the construction of the metaphysical system of Confucianism in the “Five Elements”. This structure is profound and I will not miss you. “Into the ground, the Confucianism’s “one to care for it” method or internal energy. It is not that Xunzi did not master the internal energy of Confucianism, but because Xunzi emphasized reality, this would form a “covering” and “forgetting” of the “metaphysical” “Tao”, so that it could obscure the inheritance and development of the internal energy of Confucianism. The reason why Mencius was able to accurately master and inherit Confucianism was precisely due to the achievements of the Five Elements. If the Five Elements were not available, there would be no Mencius’s “collection of great success”.
The generation of “Five Elements” has its historical necessity. During the war, the marquis fought and thought was also “the Confucianism was divided into eight” and “the hundred schools of thought”. In this way, political unity and ideological unity were generated invisibly. “After the emergence and establishment of ‘appearance’, it is often combined with historical traditions, and it often has its own relative independence. The same is true for Confucius, which has a serious influence on the civilized minds of the people. Confucius’ second, third generation, and later studies must have emerged from the foundation of the benevolence structure laid b
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