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“Seeking the heart with the heart”, “self-consciousness” and “reflection of the reversal of the body”——Philosophical reflection on the path of Song and Ming dynasties to the “true self”
Author: Chen Lixuan
Source: “Philosophy Research”, 2019 Issue 01
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Time: Confucius was in the 2570th year of Jihai and the eighth day of the spring of Jihai
�March 14, 2019
Abstract
Although Zhu Zi was very careful in the spiritual and scrutinized phenomenon and pointed out that in principle, we cannot master the mind of the master through the “objective” method, we have many nuances about the “seeking the mind with the heart”. Rong Shaoxu believed that Zhu Zi’s loss was to turn the invisible “heart” into an invisible “things” and not understanding that “seeking the heart with the heart” is actually a phenomenon of “reflection and self-illumination”, while the confidant’s determination of the good nature of experiencing the mind and the corresponding “good and evil” activities are the phenomena of “common thoughts and rise” and “no waiting, no order”. This kind of spiritual life is consistent with the “moral consciousness of morality itself” as the phenomenon of phenomena and the phenomenon that Geng Ning calls. However, in the Song and Ming dynasties, this phenomenon is the problem of preservation and discussion that is suffered during the practice of kung fu, not the problem of rational reflection. Mou Zongsan “reflective reversal hand left his seat and immediately rushed over. “The recording is still in progress; the competition certificate” and “reflective self-knowledge” not only help us understand the traditional “seeking the mind with the heart” skills, but also has an inspiration to solve the problem of consciousness itself. The path to the original spiritual phenomenon of “true self” is a serious philosophical problem at the moment when Chinese and Western philosophy is intertwined.
More than the Confucianism of Tang Dynasty, the Confucianism of Song and Ming Dynasty paid particular attention to the nature of the mind. The term “working hard on the top of the cavity” reflects this “internal rotation” feature. The reflection of spiritual life is fundamentally a phenomenon of “self-regarding” and “self-reflective”, that is, the observation and attention of spiritual life are essentially a kind of self-observation and self-concern. This must further lead to the myth of breaking the subject itself: whether I, who are “observing”, “attention”, “attention” are the same “I”, and whether I can observe and pay attention to the problems of “observing” and “attention”. These problems seem to be a central question for tomorrow’s phenomenon and even the entire modern European philosophy (see Ni Liangkang, 2002, page 688; Zhang Renzhi, page 253) However, it is also a real preservation discussion problem in the actual practice of Confucian Kung Fu in Song and Ming dynasties. Whether it is Zhu Zi’s understanding of the nature of the heart, or in the description of the phenomenon of surreal inspection by Yangming’s mindEven in the modern neo-Confucianism Mou Zongsan’s concentration on the “Principle” and “Minology” kung fu, we can see the existence of this type of problem.
However, this type of problem has not received enough attention in previous research and discussions. IsoKern, a phenomenonist, linked Wang Yangming’s confidant with the consciousness of the phenomenon itself, which aroused the academic community’s interest in this issue, but the researchers limit this issue to the Yangming confidant’s discussion and European phenomenon. This article will narrow this question down, and focus on the most basic philosophical question in which we suffer from the “moral self” (“true self”)? To this end, this article begins with Zhu Xi’s suspicion of “seeking the heart with the heart”. It follows Zhu Xi’s purpose of thinking, investigates a response to this question in mind, and then describes the “self-consciousness” of Geng Ning’s confidant, and the “reflective and rebellious evidence” of Mou Zongsan’s “reflective and rebellious body”. Based on this, a Confucian solution to the above-mentioned basic problem of the original spiritual phenomenon of moral self (true self).
1. Zhu Xi: The doubt of “seeking the heart with the heart” is difficult
Since Zhu Xi established that “the reason why people learn is that the mind and reason are clinged” as the learning path, he mutes the spirit of this mind, calmly preserves it (“to nourish and respect must be used”), knowing that there are the wonders of the principles of all things, and learning to think and deceive (“to learn to learn to know”), it has become the key point of Zhu Xi’s two-wheeled kung fu. How to understand and embrace the spirit of this mind, and how to distinguish the kung fu, the kung fu and the “viewing” kung fu in Zhu Xi’s main problem-oriented thinking about the “heart”. When Zhu Xi’s comment on Mencius’ “seeking peace of mind”, Cheng Zi’s “using heart to make heart” and even the Hunan school “understanding benevolence” is the only thing that can be seen.
To Mencius’ “seeking peace of mind”, Zhu Xi retorted that the person who seeks peace of mind was not “don’t seek the heart to be there”, “only I feel relieved, and my heart is here.” He clearly focused on the form of two different ideas, one is the inward form, and the other is the inward form. The former is like a chicken dog who is open and seeks it. A chicken dog is an “external object”, so the vision of “seeking” a chicken dog must be an outward look. This is a targeted vision. The latter is “seeking peace of mind”. The mind is not only an external object, but also in its most basic sense is not a real existence. Here, the “inner-oriented” vision is just a metaphor, because the most basic one is not a “heart” and wait for people to discover it. In connection with this, because the dog is a real existence, it must go out to catch it and return, and the “seeking” activity will be completed. If the dog is “beaten and cooked and eaten”, the “seek” event will end without success. The “seeking peace of mind” activity is different: Once you realize that your mind is “relaxed”, your mind will be here, it is no longer “release”, so it is said to “seek to get it.” Because of this, Zhu Zi criticized the 官网彩彩彩 for his inappropriate evaluation of Mencius for seeking peace of mind. When Zhu Zi asked for peace of mind and became more confused as he sought, Zhu Zi replied, “Those who seek it are the heart of interest, and know that seeking is the heart. Now that you can seek it with the heart of your heart, you have two hearts. Although you say that it is like a chicken dog, a chicken dog needs to be obtained by seeking it. This heart does not wait for the turn of seeking, and you will feel it lost. If you think it is the heart, why “Zhu Zi criticized Mencius for saying “too tight” and putting his skills too tightly under the “heart”, which can easily lead to the disadvantage of being empty-minded in this heart, so it is not as detailed and practical as Confucius, “living respectful to the people, respectful to the affairs, and loyal to others” and “going out as if they are big, making the people as if they are worshipped” as if they are close and fair. (See Zhu Xi, Chapter 14, Page 302; Chapter 16, Page 1911-1916; Chapter 18, Page 3596)
When Cheng Zi said “to use the heart to make the heart”, Zhu Zi also had a micro phrase: “I
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