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The Three Ideas of “Emotion” in Chinese Philosophy
Author: Zhang Zailin (Specially Promoted by Xi’an Electronic Technology Major)
Source: “Jiangsu Social Sciences”, 2021 No. 2
Content summary
China’s traditional philosophy is actually a philosophy of “emotional body” in nature. Through the study of the history of Chinese thinking from the late period of the “Book of Changes” to the late period of the Ming and Qing dynasties, we found that the “emotion” in Chinese philosophical meaning can be combined into three meanings, namely the feelings of “body and mind” and the feelings of “emotion between people and me” with to protect the girls and “feeling each other”. The analysis of the triple meaning of this sentiment is not only a conclusion of a philosophical analysis of layers that are progressive and interlocking, and each definition is verified by a method that is consistent with history.
Keywords:Emotional body; body of mind; mutual desire between people and me; mutual feelings between men and women
Einstein wrote: “The most beautiful and profound thing that a person can live with is a mysterious emotion, which is the foundation of all in-depth pursuits in religion, art and science. I think that people who cannot live with all these things, even if they are not like a dead person, can live in vain.”[1] A major oriental scientist who is working to explore the “love” of scientific knowledge Even the Chinese people who regard themselves as “love in my heart” are even more conceivable. Even the predecessors of Chinese people who have long engraved the “Tao starts with love” [2] on their precious bamboo slips, and even the “questioning world, what is love? The survival of direct education has always been the eternal question of Chinese civilization. Even China’s most powerful literary masterpiece happens to be “Red Building Dream” which “teach the whole country to cry together” and “want to perform true feelings”. Even tomorrow philosophers call Chinese traditional philosophy a “sense theory” in a word.
So, what does this kind of “love” of Chinese people point to us? In order to answer this question, we cannot stop talking about the three meanings of “emotion” in Chinese philosophical meaning.
1. “Body mind and body” is emotion
For a long time, in the mental learning created by Easterners, emotional problems seem to have always been regarded as pure “mind” problems that are indifferent to the body. However, even in the Oriental philosophy of long-term rule of idealism, whether this view can be valid is worthy of careful consideration. Hegel pointed out in “The History of Philosophy” that Aristotle of Ancient Greeks had regarded “emotion” as something that was both heart and body. “On the one hand, the soul seemed to be considered independent of being able to be removed from the body… But on the other hand, it also seemed to be unbearable.It is not enough to leave the body because in emotions, it is intangible with the body; emotions appear to be materialized thoughts or concepts” [3]. Taking “angry” as an example, “according to one view, such as “angry” will be regarded as hope for retribution or similar things; according to another view, anger will be regarded as a person’s blood and sweat rise or the heat rise; the former is The view of the emotional sensuality of anger, the latter is the view of its materiality”[4].
For the modern philosopher Heidegger, the physical and mental nature of this “emotion” has been highly determined. This is because, for Heidegger, the basic mechanism of this existence is the “Zusein” of this existence, that is, “liveinclusive exists in the boundary.” And the appearance of “sexuality” (Stimmung) is one of the most primitive methods to build “this place”. This means that not only “this existence is developed in its ‘other existence’ with emotional methods” [5], and this “sexuality” exists in its method of both internal and external, spiritual and flesh: “emotion comes. It comes neither from the outside nor from the inside, but rises from the living self as a way of living. …Emotion has already expanded the living world as a whole. … Emotionlessness is not the first thing to do with the soul, and it is definitely not the same state itself. ”[6] In a nutshell, the existence of Hai’s love is also an existence of the body and mind.
If Heidegger’s statement about the body and mind of emotions is still left with a suspicion of the square radius because he stays in the analysis of the so-called “existence theory”, then Merlot-Baobao.comThe release of the physical phenomenon of lef lef lef lef lef lef lef lef lef lef lef lef lef lef lef lef lef lef lef lef lef lef lef lef lef =”http://twlovediary.com/”>BaobaoThe release of the physical phenomenon of lef lef =”http://twlovediary.com/”>BaobaoThe release of the physical phenomenon of lef lef =”http://twlovediary.com/”>BaobaoThe physical phenomenon of lef =”http://twlovediary.com/”>BaobaoThe release of the physical phenomenon of lef lef =”http://twlovediary.com/”>BaobaoThe release of the physical phenomenon of lef =”http://twlovediary.com/”>BaobaoThe release of the physical phenomenon of lef =”http://twlovediary.com/”>BaobaoThe release of the physical phenomenon of lef =”http://twlovediary.com/”>BaobaoThe release of the physical phenomenon of lef =”http://twlovediary.com/”>BaobaoThe release of the physical phenomenon of lef =”http://twlovediary.com/”>BaobaoThe release of the physical phenomenon of lef =”http://twlovediary.com/”>BaobaoThe release of the physical phenomenon of lef =”http://twlovediary.com/”>Baobao , the seemingly inner “emotion” happens to be in the inner “emotional movement” that is as one inside and outside. Therefore, he declared that we should express our own thoughts in “emotional movement”, that is, “the final form of language”, “people overlap the suitable world in the world that is given through emotional movement” [ 7], from the conclusion that “angry” is not “a thought that hides behind the action”, but “I see anger in the action, but the action does not make me think of anger, but the action is angering myself” [8].
In this, we see the kind of doctor Chen Changzhong” Looking at the external aspect, we know how to hide from the inside” [9]. It is interesting to note that Chinese medicine not only seems to have released the body and mind of life, the “hide” of the body and mind of our lives, and it seems to have Melody, which regards this true death of body and mind of our body and mind, and the “love” of our appearance. This is how we have come to this true death.”The seven emotions, human feelings and worldly ways, the movement first starts to develop from the internal organs, and the appearance is in the limbs, which is the cause of the internal cause” [10] This is the study of medical love in this middle school. The so-called “in the will of the heart, is joy”, the liver, is anger, is anger, is anger, is a spleen, is aspiration, is a thinking, the lungs, is a worry, and the kidneys, are a corresponding method between the inside and the outside, explains to us how the differences can be uncovered and explored due to the body.
In fact, in terms of understanding “emotion”, Chinese medical theory and Chinese philosophical theory are different. Old friends see that on the one hand, Chinese humanitarian theory often regards “nature” as something that is one body and mind, and is consistent with the inside and outside. As the “Book of Changes” says, “Beauty is in this place, but it is obsessed with the four branches and is developed in business” [11], “Mencius” says, “The roots of the heart produce color, the face is full of the back, and the four bodies are applied to the four bodies, and the four bodies are not questioned can be seen” [12], “Big Xue” says, “The kindness of the middle is manifested in the outside” [13], “The Doctrine of the Mean” calls “the virtue of nature is combined with the inside and outside 平台人平台人平台人平台人平台人平台人平台人平台人平台人平台人平台人平台人平台人平台人平台人平台人平台人平台人平台人平台人平台人平台人平台人平台人平台人平台人平台人平台人平台人平台人平台人平台人平台人平台人平台人平台人平台人平台人平台人平台人平台� The king’s “born inside and out is nature” [18] proposed that the “nature is born” and “generates man and man” thinking traditions, and the “growth of man and man” thinking purpose of later theory and the anti-ideological theory of mind has been pushed to a new height that has never been seen before in history.
On the other hand, people have seen that Ch
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