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“Self-telling” and “Self-telling” – Discussing Zhang’s two different ways of kung fu paths in the realm of “harmony of man and nature”
Author: Zhang Hao Zhang Yang
Source: Author authorized by Confucianism. Originally published by “Yuanhu Monthly” Issue 12, 2022
Abstract: “Self-telling” and “Self-telling” are the two main concepts in “Zhengmeng·Heart Pian”, representing Zhang’s two different ways of kung fu paths in the realm of “harmony of man and nature” in the realm of life, and it is worthy of profound and detailed analysis and discussion. In the process of realizing the “harmony between man and nature” life state, the two different ways of kung fu have their own kung fu side, kung fu order, and kung fu connotation. As for the former, the kung fu side is more important than “sense”. The order of kung fu is first and for the reasoning. The important connotation of kung fu is willfulness, body and integrity. The model figure who becomes saint from this path of kung fu is Shun who “beautiful nature produces knowledge”. Ordinary people have a bias towards “slowness to learning”, so they still need to “reason”. As for the latter, the focus of his kung fu is on “reasoning”. The order of kung fu is to first reason and to achieve the best of nature. The connotation of kung fu is mainly based on thinking and practice, and morality and benevolence. The model figure who became a saint from this kung fu path is the “difficult learning” Kong and the charm, which is also a learning positioning. From the perspective of cultivation theory, Zhang Xuan’s proposal of the “harmony of man and nature” life state and its two different ways of kung fu paths have not only realized the unity of kung fu discussion and state discussion, but also demonstrated the strict and tangible intensiveness of a generation of scholars in cultivating kung fu.
Keywords: Zhang Xu Self-telling Self-telling Harmony of man and nature Kung Fu
Author introduction: Zhang Hao, Ph.D. in philosophy, Southeastern Political and Law Philosophy and Social Development College, lecturer; Zhang Yang, Southeastern Political and Law Philosophy and Social Development College, undergraduate philosophy.
The “Harmony of Man and Nature” is a one-night feature of Chinese philosophy. If we think about the “unity of man and nature” in the meaning of “the connection between heaven and man”, “it originated from Mencius and was greatly accomplished in Taoism in the Song Dynasty.” [1] Among the representative scholars of the Song Dynasty, the most famous person in discussing the “harmony of man and nature” was Zhang Xiu, the master of Guanxue (1020-1077, whose courtesy name was Zihou, and the scholar was called Master Chenggong of the Master of the Song Dynasty). For a long time, the academic community has paid attention to the theoretical characteristics of Zhang Shuai’s thinking on “harmony between man and nature”, and [2] The study on the Kung Fu Path that realizes the state of “harmony between man and nature” is not profound and detailed. [3] In this regard, this article focuses on the two main concepts of “self-instruction” and “self-instruction” in Zhang Xu’s representative work “Zhengmeng·Hearting Chapter” (hereinafter only the title of the following article), which is specifically Baosheng Sweetheart Network explores the respective kung fu side, kung fu order, and kung fu connotation of these two kung fu paths in the process of realizing the “harmony of man and nature” life state.
1. The clear proposal of the state of life and its path to kung fu
The concept of “harmony of nature and man” was born very early, no later than that of the Western Zhou Dynasty in the ancient three dynasties. [4] During the war period, Mencius began to clearly instigate the internal rationality of the relationship between heaven and man by “the connection between heaven and man”. He said, “If you have the heart, you know the nature. If you know the nature, you will know the heaven. Keep the heart and cultivate your nature, so you will serve the heaven. If you don’t pay attention to it, you will cultivate yourself to wait for it, so you will establish your destiny.” (Mencius: The Heart and the Heart 》) However, this meaning of “harmony between man and nature” was developed into a theoretical figure of the original theory when Zhang Xun, a philosopher and a priest of the Northern Song Dynasty. This was his ten years of income and expenditure. On the contrary, the sixth chapter, “referred to it with the learning of broad knowledge and strong notes, and the thinking of heaven and earth” [5], and finally realized the state of life.
In the , Zhang Su clearly proposed for the first time the main “harmony of man and nature” in Chinese philosophy. He said: “Confucians are united by enlightenment and enlightenment because of sincerity. Therefore, they can become saints by learning. They can be recognized by heaven and without beginning to be favored by man. They can be said to be unlucky, unflowing, and unlucky.” [6] According to Zhang Shu’s path of thinking and rationality, he was willing to use “self-clearing and enlightenment” to replace “self-clearing and enlightenment” and “self-clearing”, and believed that these are two ways of kung fu that realizes the state of “harmony and harmony” in life. [7] In the “Secret Chapter”, Zhang Xiu pointed out the internal order and specific connotation of the two Kung Fu paths. He said: “One of self-evidentity means one’s sincerity means one’s nature; self-evidentity means one’s reasoning means one’s reasoning.” [8] Such a Kung Fu theory innovation was his long years After years of careful study of the natural results of the Confucian classics of the pre-Qin period, especially the Doctrine of the Mean and the Book of Changes; and his interpretation of the “self-evident and honest” and “self-evident and honest” in this article also made Chen’s Confucian thoughts burst into new glory. Therefore, the History of the Song Dynasty once called Zhang Zhang’s learning “respecting virtue, pleasing heaven and peace, taking the Book of Changes as the sect, taking the Doctrine of the Mean as the body, and Confucius and Mencius as the law.” [9]
From the source of thinking, the “self-evident and honest” and “self-evident and honest” used by Zhang Xu are from the Doctrine of the Mean, saying: “Self-evident and clear and honest teachings. Sincerity is clear and clear and honest. Only the most sincere people in the whole country can do their own nature, and can do their own nature, and can do their best. The nature of a human being can perform the nature of things, and the nature of things can be used to achieve the transformation and cultivation of Liuhe, and the transformation and cultivation of Liuhe can be used to interact with Liuhe. “This “intellectual” and “intellectual” do not clearly point out the value meaning of the two kung fu cultivation of “integrity” and “intellectual” in realizing the realm of “combination with Liuhe” (or “harmony of nature and man”). The “reason” and “supernatural nature” mentioned by Zhang Xu are taken from the “Book of Changes·Sutra” and say: “supernatural nature can lead to death.” These pure words do not show the two levels of “reason” and “supernatural nature”.The sequence and value meaning of Kung Fu cultivation. The theoretical contribution of Zhang Xun’s philosophical thinking is to absorb the main concepts in traditional Confucian classics and integrate them into the kung fu cultivation of “achievement and sanctification” and the realm of life of “harmony between man and nature”, and to present a serious intensive and scrutiny of cultivation of time and a proof of kung fu cultivation and life state. Zhang Shu deepened the “rule” of “combining nature” [10] into “cause and effect”, such as converting “integrity to enlightenment” to “true and truth”; transforming the “reason” of “common time” [11] into “sequentiality” (“reason first and forthrightness”) of “sequentiality” (“reason first and forthrightness”), or a photographer follows her actions. During the recording process, the staff found that there was a choice to “reason from the same nature” (“Before the same nature and to bereaved”). Zhang Xiu’s reform and integration task of traditional Confucian classics makes his own kung fu and realm discussion unique. In this regard, we can also imitate and verify the academic viewpoints of the Second Cheng (Cheng) and Zhang Xuan on the “Reasoning as nature as possible to be fatal” in the “Book of Changes”:
The Second Cheng explained “Reasoning as nature as possible to be fatal”: “Just just reasoning is to be fate.” Zihou said: “It is also too quickly, and this meaning is as sequence. It must be rational, so that one can obtain oneR
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