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The combination of nature and virtue: good nature and adulthood
Author: Li Cunshan
Source: “My character and civilization” 2019 Issue 1
Time: Confucius was in the 2570th year of the year, August 28th of Jihai
� This form of thinking is not only a natural view of Chinese traditional philosophy, but also the basis of humanity, life view, social view, and moral cultivation practices as discussed in Confucianism. Because people suffer from “the six elements” or “the beauty of the five elements”, people are the spirit of thousands of things, and their thinking of “good nature” is also reflected in it. Confucius, Mencius and Xunzi all decided the conditions of “the birth of the six combinations is precious” and the spirit of all things. At the same time, they also emphasized the importance of “learning to adulthood” in the future. Therefore, Confucianism always emphasizes personal self-cultivation and social education, in order to achieve the moral realm of “combining with the six virtues”.
Keywords: Liuhe/Parents/Good nature/Learn to adulthood
Chinese civilization regards Liuhe as the parent of people and all things, and regards people as the spirit of thousands of things. This kind of conception has sprouted during the Western Zhou Dynasty and has become a fixed shape during the war period after the development of the age period. This form of thinking is not only a natural view of Chinese traditional philosophy, but also the basis of humanity, life view, social view, and moral cultivation practices as discussed in Confucianism.
“The Pian Li·Xiao Ya·Qiao Tong” says: “There is a long and prosperous sky, and it is said that the parents are still alive. No sin or innocence, but this is a matter of this.” The “Hao Tian” here is considered to be “the king of You”. Zhu Xi’s “People Collection” directly annotates these two sentences as: “YouyouBaobao.com experience Haotian is a parent of people. In order to make the innocent people approachable, he was so big that he was involved in this way?” These two explanations are based on Zhu’s notes as the longest. And even if “Haotian” is used to borrow “King Youyou”, it is impossible to deny that the original intention of “Haotian” can be called “parents”.
The name “Haotian” is my parents. If I contacted Ye Qiuguan in the Western Zhou Dynasty, I was curious, if she deviated from the so-called plot and would have happened during the “subordinate society” period, then there was a way to bring “Haotian” in the “可成可成” in the process. “Shangshu·Zhaoshu” says: “On the third day of Yue, Dingsi, use the sacred animals in the suburbs, two cattle. On the sacred animals on the sacred animals on the sacred animals, Wuwu, and then the community is in Xinyi, with one cattle, one sheep, and one pig.” The “sacred animals” hereThat is, the suburbs of “God” and the “Society” means the social ceremony of “Houtu”. Zhou Bingyu quoted “Shangshu Yijie” in “Yi Zhou Shu” “then set up Qiuzhao in the southern suburbs to worship God”, and also said, “Society, establish a society to worship Houtu”[1]. The article “Yi Zhou Shu” he quoted is found in the “Zuo Luo”. In addition, “The Book of Ancient Literature: Tai Swo” accused the Shang Dynasty King of “the suburbs and the sects do not enjoy it.” The memorial service of “Jiaoshe” is inherited by generations, and all the heaven and earthly consecrations that Beijing sees today.
In the Western Zhou Dynasty, there was a “sutra-society gift” that worshiped “God” and “Houtu”, which was certain. And “God” is the god of heaven (“Haotian”), and “Houtu” is the god of earth. Then, “Penyi·Xiaoya·Qiaoshe” calls “Haotian” “parents”, which is very likely because when he calls it “Haotian”, he has already brought “Hutu” inside, but he has “reduced literature” about “Haotian”. This is an example in “The Doctrine of the Mean”, such as saying: “The gift of the suburbs is to serve God.” Zhu Xi’s “The Chapter of the Doctrine of the Mean” note: “The suburbs worship the heaven; the society worships the earth. Those who do not talk about Houtu are to save literature.” That is to say, if you say it all, it should be: “The gift of the suburbs serves God and Houtu.”
If the above statement can be established, then it can be confirmed that the idea of calling the Six-Heroes a parent was already established during the Western Zhou Dynasty. “The Book of Songs·Big Ya·Big Peace” says: “The generation of simplicity and things and simplicity. The admiration of the common is a virtue.” Mencius once used this poem and wrote, “Confucius said: ‘If this poem is understood by this poem, does it understand it!” (“Mencius·Gaozi 1”) The meaning of “The generation of simplicity and simplicity” here is that the combination of six combinations means that the creation of simplicity and simplicity is created by the combination of all simplicity.
At the age of time, the literature recorded more thoughts about “Liuhe’s life is easy to approach”, and the thoughts about “good nature” can also be said to be considered in this. As in “Zuo Ji·The Thirteenth Year of Chenggong”, Liu Kanggong, said: “I heard that the common people are born in the six realms, which is what we call fate. Therefore, the principle of “the power of the power of the people” is to determine the number.” The “destiny” here refers to both “destiny of heaven” and also contains the meaning of “the nature of destiny of heaven”. “The common people are born in the six harmony” means that the common people are not only born from the six harmony, but also born in the “six harmony”. The “middle” of this doctrine of the mean is the “destiny” of heaven and man, so we can understand that it is the good nature of man in his birth. Because people receive good nature, their behavior and actions have the rules of “gifting power”, which is the “determined” between heaven and man. If it is said that a person has been “in the six senses”, then short-term cultivation may also mean that the content is also produced by the six senses.But the things were not affected by the sacrificial sensation Song Wei always smiled on his face: “No, don’t listen to my mother’s nonsense.” “The “middle” was shattered.
The 14th Year of Duke Xiang” by Zuo Ji, the 14th Year of Duke Xiang, said: “Generate a king who is a common person and establishes himself, and let the minister and his subordinates do not let his nature lose… The heaven’s love is very important. If it is to let a person surround himself, he will abandon the nature of the six communes? It will definitely not be.” The “do not let the nature lose” here means that the nature is good and the monarch governs the country and does not let the nature lose its nature. Later, there is also “The love of heaven is very great”, which follows the thoughts of “the heaven is still in the sky” (“Shang Shu·Hong Fan”) during the Western Zhou Dynasty. Because God “loves the common people”, it will not allow a tyrant to be punished by the common people, which will cause people to abandon the “nature of the six-member”. The “nature of six harmony” here should be the root of the good nature of approachable nature. Later, representative scholars of the Song Dynasty had a distinction between “the nature of Liuhe” and “the nature of temperament”, and “the nature of Liuhe” was originally found in the age period.
“Zuo Ji·Zhao Gong’s Twenty-Fifth Year” recorded the uncle of Xuanzi, saying: “Ji also heard from the great master, saying: ‘Tao is the veil of heaven, the meaning of earth, and the movement of easy access.’ Six博取的正取取的正取取的正取取的正取取的正取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取 The so-called “the passage of the six-harmony is actually the one that is said to be “the nature of the six-harmony”. “If you are lustful and confused, you will lose your nature.” The “removal of nature” here is connected with the meaning of “do not let your nature lose your nature” mentioned by the above quotation, an
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