requestId:684d90f2332423.94037809.
Cheng Zhu’s vocabulary typology
——Using “The Psychological Essays” as the middle part
Author: He Jun (Specially appointed professor of the School of Philosophy)
Source: “Academic World” 2020 Issue 6
Time: Confucius was the 27th day of the Gengzi Puyue in 2570
Xinyou
� Jesus July 17, 2020
Abstract:As the main text of Zhu Xi’s shaping Cheng and Zhu’s shaping Cheng and Zhu’s shaping, presenting the text, language, body, benevolence, inheritance, and interpretation. Cheng and Zhu used the “Four Books” to promote the opening and expansion of the classical system, complete the canonization of the works of science, and lay the foundation for the text of the entire science. At the same time, theory realizes the direction of language, establishes the analysis of theory, and makes the subject of language clear and self-conscious, and the subjective body also becomes the middle topic of theory. By clarifying the connotation of subjectivity and how to fully discuss the existence of benevolence, theory has formed its own thinking system and discussion style. Cheng and Zhu’s typography of typography is developed in the open world of thinking and career. The typography not only presents the words of others, but also forms the main part of typography of typography of typography of typography of lypography of lypography.
Keywords: Cheng Zhuanjing; “The Psychological Essays”; Scripture shaping
Regardless of how Song and Ming cognition was divided and evaluated, Cheng and Zhujing cognition laid the foundation for the verbal structure of Song and Ming cognition, and this set of “the styling of words was completed by Zhu Xi.” 1 However, how is this set of vocabulary structure constructed? What are the focal blocks with logical relationships? And what does this set of vocabulary mean to express? Over the past decade, the discussions that have developed these issues have achieved many results, such as the “Structure and Changes of Late Taoist Speakers” compiled by Chen Lai, and in addition, it focuses on the study of the “Four Books” of the Song Dynasty, which expanded through the perspective of historical perspectives, 2Insure the pipeline because the science language was finally removed from the “Four Books”. Of course, research and discussions have been promoted, but they are difficult to do so. In fact, the above problems are still unannounced. Zhu Xi’s “The Psychological Essence” is a symbol of Zhu Zhicheng and Zhu’s cognition, but it has not received profound topical discussions. Although there was a mature “Collected Notes on the Four Chapters and Sentences”, “The Psychological Essence” is more sufficient to demonstrate the richness and reconciliation of thinking in the process of shaping. Zhu Xiyu has a very real and thoughtful expression:
Read “Theory” and read “The Exquisite”. Let’s look at one paragraph first, then the second paragraph. Comparing the two paragraphs, which one gets, which one gets, which one is right and who is wrong. The third paragraph is also compared with the previous one. I will compare it with the following chapter. There should be one saying that fits the meaning of the saint, or two sayings, three sayings, four or five sayings, andIt’s more dense. In this way, it is to investigate things. When you see this chapter thoroughly, you will know it. Maybe I haven’t seen it, so I have to be here. 3
Therefore, this article uses “The Psychological Essence” as the middle, and evaluates the text, language, body, benevolence, maintenance, and interpretation of the subject, in order to gain a detailed understanding of the typography of Cheng and Zhu’s science.
1. Text
Zhu Xi finally worked hard to build the foundation of knowledge, whether it was his own ideological structure and development, or the spread of science, and he always worked hard to build the foundation of knowledge. The most important thing about this foundation of knowledge is text. From a big perspective, Zhu Xi’s academic thinking process can be divided into two stages. The previous stage was the stage where he continued to study the two-course science and establish the thinking system. The final signature text was “Yiluo Qingyuan Record” in 1173 and “Minor Thought Record” in 1175 》; The latter stage is the stage of his thinking and maturity. The corresponding text construction is a summary of the five Confucian chapters, and the most important one is of course the “Collected Notes of the Four Chapters” (where “Collected Notes of the Collection of Songs of the Songs” was first completed at the age of 48), and after the revision of the following year, it is still the final perfection. “The Collection of Notes on the Four Books and Chapters” is not only the ideological symbol of Song and Ming dynasties, but also seriously expanded the Confucian classics. “The Four Books and Five Books” has since become the classic foundation of Confucianism. Although the “Collected Notes on the Four Chapters” was finally written, its shape comes from Zhu Xi’s early text “The Psychological Essence” in 1172 (its foundation is also in “The Essence of the Psychological Essence” and “The Psychological Essence” at the age of 34 in 1163). “The Psychological Essence” is not only a symbol of Zhu Xi’s thoughts, but also a testimony to his successive two-Chronological thinking; more importantly, it is compared with “Yiluo Qingyuan Record” and “Recent Thoughts”, which is similar to texts that sort out the nature of textbooks of new Taoism and new thinking, and 4 “The Psychological Essence” is a text that directly connects Confucius and Mencius, thus transforming Confucianism into creative nature. In summary, Cheng and Zhu’s knowledge of philosophy were actually constructed by “The Psychological Essays of the Psychological Essays”, and finally matured in “Collected Notes on the Four Chapters”.
Regarding the book-making process of “The Psychological Essence”, Zhu Xi successively explained the “Preface to the Psychological Essence” and “After the Preface to the Psychological Essence of the Psychological Essence”; and the ancients also sorted out the power and relationship of Zhu Xi’s entire “Four Books” and did not need to be described in detail. Here we analyze the meaning and influence of this book on the verbal construction of Cheng and Zhu’s Philosophy from the perspective of text.
Song Confucians were dispelled from the Han and Tang dynasties, using analytical criticism to the classics, and to find new ideas from the source to respond to the problems of the times. In this process, they also realized that the texts later called “Four Books” were more suitable for their thinking expressions, or more unhelpful to their concerns, especially among which “Speech” and “Mencius” are the most important. Cheng said:
Students should use “Mencius” and “Mencius” as the basis.Treatment, then the Six Paths can be understood without treatment. 6
This place has clearly pointed out the priority and most basic nature of “Theory” and “Mencius” for the Six Paths. Why? In addition to the completeness of “Theory” and “Mencius” themselves, that is, what Zhu Xi said, “The words in “Theory” are incomplete,… (The Song of Mencius) are not investigated without any investigation”7, another main reason is that “The Song of Mencius” and “Mencius” have a more accepting influence on people of time. People can directly study the Six Books, and even theoretically, they can also follow classical meanings, if they are enough to be dedicated. But in reality, difficulties often arise and doubts arise, and the authority that can help others resolve doubts is of course no less than Confucius and Mencius. Since Confucius and Mencius are no longer there, “Mencius” and “Mencius” have become the most dependent. Therefore, following the previous quote, Zhu Xi’s several passages of quotation from Cheng Li, presenting this review with great clarity. Cheng said:
1. Those who read books view the meaning of the saints, focus on the saints, and become saints, and why I have not arrived and have not obtained the book, so I can ask for it every sentence, think about it at night, calm down, change its atmosphere, and doubt it, and then the saints can see it.
2. Someone asked:
“How can the sages be obtained?” said: “It is possible to use meaning to reflect on the principles. Students first read “Yuan” and “Meng”. As the size and power balance are similar, they can measure things in this way, and naturally see how long and short they are. A common scholar must read “Yuan” and “Meng”. Although the ancients were good at asking, they might not be like those of the time. If they were like those of the time, the sage could not answer this. Now reading the books
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