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From Zhang Xu’s “harmony between man and nature” to Wang Chongyang’s “dual cultivation of life”
——Also discussing the retreat and persistence between “the mutual complementation of Confucianism and Taoism” between learning and the full truth
Author: Li Shanyu Ding Haoxiang
Source: “The Journal of the Sun Xi Master (Philosophy and Social Science Edition)”
Abstract:In the Chinese civilization after the Qin Dynasty, schools that truly possessed the characteristics of the realm were often born in the Song Dynasty. This is of course closely related to the basic national policy of “stood down the martial arts and culture” in the Song Dynasty and its martial arts policy of “governing the country by scholars and officials”. The so-called “the internationality of the past is full of academic disciplines” also indicates the formation of the different schools of “Taoism” (Science) Lian, Guan, Luo and Guan. However, the structure of the school must depend on the certain regional style, and the format of “re-translation after Zhang Xun” is of course a tragedy for the school she studied. However, from Zhang Xun’s “harmony of man and nature” to Wang Chongyang’s “dual cultivation of life”, it just happened to raise a question of whether the school is more basic than the school style, and there seems to be a big distance from Confucianism to Taoism. However, if you develop from the regional trend, you can see the internal divergence between the two and their retreat and persistence in basic energy. In this way, the academic style seems to have more stable and propaganda advantages than the school’s thinking. From this, the real value of the so-called school-study research does not lie in the persistence of a certain thinking point, but in the inheritance and development of the excellent academic style. From this perspective, compared to the fact that China’s modern needs and needs are different, it is better to say that the first demand is a new style of learning for the new era.
Keywords: Zhang Hui; the unity of man and nature; Wang Chongyang; reconciliation; full truth; dual cultivation of life; mutual complementation of Confucianism and Taoism
Bao HaoAuthor introduction:Li Shanyu, male, from Linshu, Shandong, doctoral student from the School of Philosophy and Administration, Ding Weixiang, male, from Xi’an, from Xi’an, from Philosophy and Administration, professor from the School of Philosophy and Administration, and doctoral student supervisor.
Fund: The National Class of Guizhou Philosophy and Social Science Planning, “The mutual support of Confucianism and Taoism and its value-based view” (18GZGX03).
35 years ago, Mr. Chen Junping, in the appendix of his first book, “The Origin and Flow of the Thought of Quanzhen Taoism”, there was a essay on “The Origin and Flow of the Thought of Quanzhen Taoism” in the appendix of his first book, “Zhang Sui Jing Gong” 1. At that time, Ding Weixiang was reading and studying with Mr. Chen Junping, After reading it, I was confused and thought that why did Zhang Xuan study’s works have to use the source of the Quanzhen Tao as an appendix? Now, after decades, the author has just felt the concern of Teacher Chen. This is the school of learning from which angle should we know how to learn this kind of learning. Of course, not only touchIt also touches on the relationship between the school and the regional academic style, and the two backbones in Chinese thinking history – Confucianism and Taoism. Tomorrow, when we are facing the study of How to Consciousness Research, these two questions are not only a problem that is not only a problem that cannot be discussed, but can even be said to be a problem that must be faced in Consciousness Research. Therefore, the author is not ignorant here. He tried to put forward some of our thoughts in the basics of Teacher Chen’s previous article, and tried to identify the problems hidden by Teacher Chen to help discuss related research.
1. When it comes to the relationship between the school and Quanzhen Tao, it is impossible to afford the relationship between the school and the local style. Because in terms of school, Guanxue and Quanzhen Taoism can be said to be the two most basic schools with different differences, and are divided into Confucianism and Taoism. However, if we transcend the divergence orientation of the two schools of Confucianism and Taoism, we can see that many of the coordination between the two are like they are born in Confucianism and Taoism, and the time is short of a hundred years apart; and the straight distance between the Yinqu Town of Mei County where Zhang You lives and the Xianyang Liudao Village where Wang Chongyang is no more than a hundred miles away. But this phenomenon also forced Huang Zongxi (Quan Zun) to have a famous question: “The prosperity of learning is not as good as Luo School, but how few are there again? Is Confucianism the same? “[1]1 237 Huang Zongxi and Quan Zunjian, of course, raised this question on the stage of Confucianism, but when we face this problem tomorrow 博官网 dcard, whose visual domain is the traditional civilization represented by the academic discipline. It is hard to say that the academic discipline that once “not leaving Luoshu” was eliminated overnight, forcing Huang and all the teachers to express the feeling of “re-transmitting so few”. Of course, Huang Zongxi and Quan Zu, the disciples, also gave a secret while asking questions. This is because they encountered “perfect trouble” in the junta, which made “Confucianism” fall into the “absolute” field.
Perhaps it is because of the incomplete understanding of Huang Zongxi and Quan Zujian Master and Tu, so Mr. Chen Jun, who intends to add a discussion on the “Full True Way of Thoughts” to the appendix of “Zhang Su Related Study”. But Mr. Chen seems to be unable to overcome the vassals that are willing to cross the Confucian and Taoism, so “perfection” is still a basic explanation of Mr. Chen’s problem. Tomorrow, when we come out from the school to discuss this problem, we can find that there are indeed many reasons for cooperation between the school and the Quanzhen Tao. Of course, these coordination reasons first require us to temporarily separate and separate the local school and regional academic style, and then we can discover the coordination and interoperability between the two.
When people face a school, the reason why they attract people’s attention and become a school is the ambition.The focus and basic themes of the school were established, but these themes and views were not found in the first place. First, they were the products of the certain regional style, and were born on the basis of the certain style. This constitutes a basic problem in this article: as the main theme, view and regional style of the school they are taught, which is more important, and which is more fundamental. From a certain time and space perspective, the theme and view of a school are of course the school’s will; Breeding network evaluation Many academic disputes are often formed by differences in the theme and view of a school. However, if we look at it from a perspective of specific occurrence, the theme and view of a school can be exactly the product of a certain regional academic style; and the different schools and their themes and views of a different era can also undergo great changes due to the divergence mechanisms of the times, but the regional academic style can still show a relatively stable nature. This constitutes a transformation of perspective: from the symmetry of an era, people’s understanding of a school is often focused on its basic theme and some important points; but if it turns to the time, the so-called theme and basic points can be relatively relevant, and regional academic styles often have reasons beyond the school and even beyond the times.
From the perspective of the differences between the school and the regional academic trend, it will also prompt us to see more cooperation reasons between the study and the Quanzhen Taoism, and thus make us understand the feeling of Huang Zongxi and Quan Zujianshu’s “How little is it to be re-transmitted” in the study. Of course, this first requires us to make a new understanding of the relationship between school and style, that is, we must understand the transformation phenomenon from Zhang Shu to Wang Chongyang from learning to the Quanzhen Taoist path from learning from the perspective of regional style.
2. Retreat and perseverance: Between Confucianism and Taoism
Zhang Xun was the founder of the study of the study and one of the founders of the two Song dynasties. But when Zhang Xiu discussed from academy, he did not have the self-consciousness of “relevant learning”, but only discussed from the so-called “Taoism”. Therefore, in his letter answering to Fan Yu of the People’s Republic of China, he wrote: “The court regards Taoism as two things. This is what can be said to be accused of since ancient times… it cannot be too late to push the parents’ hearts to be reborn. Is it possible to be so arrogant?” [2]349 From this concern, it can be seen that he not only explored the Taoism a
在〈【李山嶽 丁為祥】從張載的“天人合一”到王重陽的“生命雙修甜心一包養網” ——兼論“儒道互補”在關學與全真道之間的退守與堅持〉中有 0 則留言