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The way of traditional cultural viewing discusses the meaning and modern meaning
Author: Huajun (produced by Jilin University of Philosophy and Social Sciences)
Source: “Social Science War” Issue 12, 2020
Abstract:Classical viewing is a main content of China’s traditional civilization. Its structure is based on the profound thoughts of predecessors on preserving the world and the methods of fair preservation. Natural quality is the source of civilization’s birth and development, and civilization is the way of human existence. Textual display is the real way of existence in traditional textual viewing. Based on the differences in the relationship between civilization and self-containment, the cultural display shows the different ways of “the text is conveyed with the way”, “establishing the image and meaning”, “revising the original words”, and “saying randomly” in a profound and rich way of discussing the meaning of traditional texts. Mastering this system helps to deeply understand traditional cultural concepts and strive to explore the fair path for the modern development of social in contemporary China.
1. Textual appearance: the real method of existence·
In Chinese traditional cultural conception, natural quality is the source of the birth and development of civilization, and civilization is the method of human existence. The natural quality is closely related to the traditional destiny, and is spoken from the broad sense, and is based on the model of “the destiny of destiny”. “The Book of Songs: The Doctrine of the Mean” says, “The truth is the way of heaven”, and also says, “The truth is the beginning and end of things, and there is nothing intellect.” This “integrity” is the true and unrestrained natural quality, and it is also the “nature of destiny”. The existence of existence is to exist itself, which is to realize and possess its “kindness”, that is, “what it is”, and cannot be as good as it is, and this is the direction and end of existence to complete itself. At the same time, “The Book of Songs: The Doctrine of the Mean” also said, “The sincerity is the way of man”, and “The intimacy is the way of man”, “Mencius: The intimacy is the way of man”. This is to say that the reality of nature is the real thing of existence. But in terms of actual methods, humans and natural objects have differences. Natural things can be said to be inherently realizing themselves and showing their natural quality. People need to experience a humanistic self-consciousness of “grasping” and “thinking with kindness” as a humanistic self-consciousness. Therefore, “Mencius: Gaozi 1” says: “The official of a man does not think about it, but conceals things. When things intersect with things, it will be implicated. The official of the heart thinks, and if you think about it, you will not get it.” Therefore, humanistic self-consciousness becomes the path for human beings to realize the natural quality and to follow the nature of destiny, and civilization as a representation of humanistic self-consciousness has also become the basic method of existence of human beings. Wang Chuan, a scholar in the Qing Dynasty, thought that the principle of reasoning was “but people wanted to seek it from the body and mind to get the essence of their nature. Then the actions they see should be practiced in practice” [1] 192, which can be the above meaning of powerlessness. This deeply reflects the continuous civilization form of ancient Chinese civilization, that is, in an organic wholeThe universe maintains the continuity and harmony with the original natural state that comes from. This kind of continuousness is specifically expressed as “the continuation between humans and animals, the continuation between earth and sky, and the continuation between civilization and nature” [2]43.
In Chinese traditional texts, civilization is the method of human existence, and literature is used as the actual method of human existence. This kind of existence is rich in meaning:
First of all, it is a natural and creative process based on humanistic self-consciousness, rather than a natural restoration of self-initiated meaning. In Chinese traditional texts, the natural human nature as the existence body appears to be a state of endless life, rather than a established static entity. From this, human existence is not to simply rebuild a certain static entity, but a civilized process with multiple personal experiences that are cultivated by humanities and education to continuously achieve natural quality for activities. There are two paragraphs in “Yi·Yu Yu Gua” that are closely related to this. One sentence says: “In the past, the sage wrote the Book of Changes, which was secretly written by the gods and gave birth to yarrows, and the two earths of heaven and relied on the numbers, and the changes in the yin and yang and set up hexagrams, and the softness of the lines, harmoniously qualify and reasoning, and the truth of the nature of the nature is to lead to death.” Another sentence says: “In the past, the sage wrote the Book of Changes, and the principle of smooth life is to smooth life. Therefore, the way to establish the heaven is called yin and yang, the way to reach the time is called softness and yin, and the way to establish the man is called benevolence and yin.” There is a coordinated value focus, namely “the principle of smooth life”. “The principle of life” means natural quality, and “The principle of life” means natural quality. “The Book of Changes by the sage” is a humanistic creation activity that is self-conceived. A series of measures such as setting up hexagrams and generating lines are the specific content of its humanistic creation. This way, we can create things, take advantage of the country’s way, understand the ambitions of the country, and determine the country’s career. The principle of life as a natural quality is to obtain continuous natural birth, development and creation. Similarly, there is also a passage in “Mencius: Gaozi 1” that can reveal this meaning: “Everyone has a heart that is hidden; everyone has a heart that is ashamed and shameful; everyone has a heart that is respectful and respectful; everyone has a heart that is long and short. A heart that is obsessed is benevolence; a heart that is ashamed and shameful is righteous; a heart that is respectful and short is wisdom. Benevolence and wisdom are not caused by external me, but I am inherent, so I cannot think about it. Therefore, it is said: ‘Let me get it, and I give up it away.’” EndingBaocai.comCombined with the above and the “Tree in Niushan”, it can be seen that Mencius confirmed that human nature has the talent of virtue. However, this “talent” is just a talented potential talent. It must be realized after the mind is clear before it can be developed and displayed at any time in its specific emotional life. Here, the nature is constantly clear based on the spiritual creation activities, so it is never a calm existence established in the future. Similarly, with the continuous perception and creation of human spirit, the existence of reality also shows multiple artistic conceptions and experiences with the body. As Mencius · Yue Xinxia says: “The goodness of desire is the faith of oneself. The beauty of reality is the greatness of light, and the saint of greatness of transformation is the greatness of the saint of the greatness of the, a holy God who knows it. “The “good”, “faith”, “beauty”, “bigness”, “saint” and “god” here are the real realms of natural differences in nature through the mental activity.
Secondly, this existence is not the existence reality of a closed independent entity (in fact, this existence can only be a theoretical abstraction), but One is the reality of existence obtained by the way of becoming oneself and becoming things and integrating the outside world in the open realm. The unified view of heaven is the most basic concept of landscape in Chinese traditional civilization. The existence and activities of all things are their scheming. Therefore, “Shangshu·Lu Geng” says, “The previous kings have consecration and conquer the destiny of heaven.” “People: The Pure Land” says: “The creation of things and things have different things. The common people’s admiration is a virtue. “The Yi Ji·Xi Zi” also says: “One yin and one yang are the Tao, and one yang is the good one to follow, and one to accomplish it is the nature. ” Seems href=”https://twsugarblog.org/”>Long-term cultivationThe way of heaven turns into the movement of yin and yang and produces thousands of things. All things follow this nature and realize themselves. This is what is called “the end of things, and there is nothing intellect.” At the same time, in the middle In traditional civilization, the activity of the universe following nature and becoming life is not a self-closed form, but an open existence facing the way of heaven. In this openness, the universe moves along the way of heaven and heaven and exists as an orderly natural relationship (the rank of heaven), and constantly realizes itself in this relationship activity. Short-term cultivation Therefore, existence
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