【沈一包養網順福】懂得即感應——論傳統儒家詮釋道理

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Understanding is a feeling

——About the principles of traditional Confucianism

Author: Shen BaoqingSource: “Beijing Major Research (Philosophy and Social Science Edition)” 2020 Issue 04

Abstract: In Chinese civilization, understanding is understanding. Template learning is “understanding” learning. Traditional Confucianism divides human cognition into two categories. The knowledge of a person is based on the knowledge of reason or experience, and has certain limitations. Mencius proposed nature knowledge. Later scientists developed it into knowledge of virtue and true knowledge. Nature knowledge, virtue knowledge, true knowledge, etc. are all a dynamic activity. For text understanding, the object is a physical load containing the author’s temperament. In understanding, readers not only need to obtain the absolute principles of nature contained in the load, but also produce changes in quality. This kind of change is the feeling, and its expression is the mind or emotion. The acquisition of the laws of nature will surely be accompanied by changes in temperament and progression. This is also the ultimate goal of Confucianism, that is, it not only allows people to obtain the principles of nature or truth, but also allows people to change their temperament and improve their moral character. Understand it means understanding. Understanding is true knowledge. True knowledge is a response.

Keywords: Confucianism; understanding; response; true knowledge;

Author introduction: Shen Yunfu, male, from Anqing, Anhui, taught by Shandong University of Science and Technology and the Chinese Modern Philosophy Research Institute

In recent years, essay research has become one of the popular academic topics in China. In daily transportation in Han Dynasty, “know” means “understanding”. Oriental verbal verbal verbal “understanding” learning. No one can deny the weight and position of “understanding” in Chinese traditional philosophy (especially Song and Ming Ching). It can be said that modern Chinese Confucianism has established a certain kind of “understanding” or slogan. This stage will be able to gain support and support from many students, because many students (mostly those who study Chinese thinking) often know how to study and other prescription methods such as etiquette. Teacher Liu Xiaogan once decided: “The development of modern Chinese philosophy is closely related to the tradition of philosophical interpretation. Wang Bi and Guo Xiang represent the maturity period of Chinese modern philosophy interpretation. Zhu Xi and Wang Fuzhi are the Cen Ling of modern philosophy interpretation, and Mou Zongsan is the modern representative of this tradition.” [1] This view is more popular in the Chinese academic circle. Judging from the history of the study, the Eastern study is to focus on learning. However, as a philosophy, for example, in Gadamer, essaying has developed into a philosophy of understanding, which is obviously different from traditional annotation and methods. So, what is Confucian “understanding” learning? This is the middle problem of this article. The test picture of this article points out that in traditional Confucianism, knowing that “Tao” means true knowledge, and understanding is true knowledge; true knowledge is not only an understanding and gain of the laws of nature, but also an aura of the sense of elegance; understanding is a sense of emotion.

1. Text and atmosphere

The objects you understand are language and text. In this, language precedes the text. In contrast, the verbal romance of words, names, words, and text are finally formed into text. The final meaning of language is words or expressions. Words can produce sounds and form physical breaths. The basic situation of the words is the name. Name is originally a word, meaning name and call. Later, people called the name that arises from this. Dong Zhongshu said: “In ancient times, the sages used to describe the name of Liuhe Ji, and the name of “天” and “天” were named after the name of “天”. [2] Names are named by “天”. The pharyngeal is called the body and has a famous breathing characteristic. And fate emphasizes the authority of the generation of reputation. Judging from the content, names are divided into two categories, namely name and name. Confucius said: “Why can’t you learn about your husband’s poems? Poetry can be excited, watch, group, and complain. He serves the father when he is in harmony, and serves the king far away; he knows more about the names of birds, plants and trees.” [3] The name here is the name of the species. In most cases, the name is called: “Great Confucius! He is well-versed but has nothing to become famous.” [4] Fame becomes a wonderful reputation. Names can be distinguished and different, telling people what 彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩This reputation is important to be a rating. In this evaluation, the sacred contains a certain kind of emotion, such as the feeling of being peeped or the meaning of being pestered. Wang Bi said: “Therefore, if there is this name, there must be this form, and if there is this form, there must be a distinction. Benevolence cannot be sage, and wisdom cannot be sage, so each has its own reality.” [5] When we call people benevolent and sage, this must be full of emotions with praise and glancing. Feelings are activities of aura. Therefore, the two Chengs quoted the “Preface to Mao’s Poems” and said: “Real name (sound is called “reason”, form is called “reason”.) The names are actually in line. If one thing is called, the rest will be called “realistic”.” [6] The names not only contain reason, but also have aura, that is, the languages ​​spoken by Suoer include “thinking and sound” 7.

The visual form of words and defining is the text. These sensual texts are not only in form, but also contain content. Zhu Xi said: “I don’t know the beauty of the writings of the predecessors, the gentle words and the tight meanings! There was no such word since Qin and Han.” [8] There is a quality in the text. It is composed of names, characters, etc. to form articles or texts. The second Chengs said: “Harmony is connected to the middle, and English is developed from the outside. Therefore, the words are written and the movements are written.” [9] The words are written and the movements are written, and the movements are written together is the article. Articles are a mature form of language. A good text is an article. Articles not only have content, but also can be directly viewed and produce aesthetics. A good article lies in gathering harmony. This kind of atmosphere was called “game” by the predecessors: “Zhongni is the six-member; Yanzi is the harmony of the wind and clouds; Mencius is the atmosphere of Mount Tai’s silence. All of them can be seen by their words. Zhongni is unlucky, Yanzi is slightly lustful, and Mencius is deeply lustful.” [10] From MengThe hardness of Mount Tai is like a rock-like texture in Zi’s language. This is the “holy atmosphere”. In the eyes of traditional Confucianism, not all people have qualifications to create texts. The creation rights of text are exclusive to the saints. Wang Fu said: “The wisdom of the sage in the past is the spirit of the gods, and the nature is straightforward and virtue, and he also creates classics to impart future generations. … Therefore, the sage created classics with his heart, and later generations used classics to integrate the holy heart. Therefore, when cultivating the quality of the sage, virtue is close to the holy.” [11] Texts or classics are works of the holy people. The voice of a sageto nourish the body or emotions is the source of classical quality, and ultimately to form the sage’s atmosphere: “Those who learn sages must observe their atmosphere, as stated in “The Party of China” are good at describing it. Read and appreciate it, think and preserve it, as if seeing the person.” [12] Classics can vividly and abstractly reflect the author’s personality, that is, the sage’s atmosphere. For example, in “The Book of Songs”, the second Cheng quoted “The Book of Songs” and said: “The Book of Songs is where the aspiration is. It is in the heart. It is a poem that is expressed in words. The emotions are expressed in words and are expressed in words. The lack of words is so lamented, and the lack of words is so lamented, so the lack of words is singing, and the lack of words is not known to the dance of hands and feet. “[13] The poem is enough to express the feelings of the saints. This atmosphere forms emotion. Zhu Xi said: “This is the saying that this sage can obtain the right character and the harmony of voice. The virtue of the sage is like a juqi, which is different, and the righteous character of the concubine can be seen at one end.” [14] The sage’s moral feelings are naturally revealed and finally formed a classic.