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The Distinguishing of the View of Cheng and Zhu Tianli
Author: Shen Yunfu
Source: “Confucius Research” No. 6, 2023
Abstract: The principle of heaven is the focus of the philosophical concept of the two Cheng and Zhu Xi, but the two have different understandings about them. In the second journey, heaven refers to heaven, and nature and destiny are the orders of heaven. The law of heaven is the principle of heaven, and it extends to the principle of the universe, and the view of heaven is the view of the universe. In Zhu Xi, heaven is used as a descriptive word to express naturalness, self-sufficiency and absoluteness like the heaven. The law of heaven refers to the principle that has a nature similar to the nature of the nature, that is, the principle is a principle that is self-sufficiency and absolute, and no longer refers specifically to the principle of heaven. The natural view of theorists is thus transformed from the view of the universe into the theory of existence.
Author introduction: Shen Yunfu, Ph.D. in philosophy, is a professor and doctoral supervisor at the Shandong University of Science and Technology and a senior Confucianism Institute of Modern Philosophy. The purpose of the important discussion is Chinese philosophy, Chinese and Western philosophy, and ethics. The Tianli is the focus of the two Cheng Philosophy and Zhu Xi Philosophy. In the past, the academic community has paid much attention to the differences between Cheng and Zhu’s natural principles, and the differences between the two seem to be of little concern. The author believes that the two have different understandings of the connotation of “heaven”. The laws of the two Chengs refer to the principles of heaven or the principles of heaven. Zhu Xi’s principles of heaven refer to the principles of leisure like heaven. The former shows the concept of the universe, while the latter shows the theory of existence.
The Heaven and the Law of the First and Second Chengs
Heaven is one of the main concepts in modern Chinese thinking. “Yu Wenjiezi” says: “Heaven is the most powerful. The highest is no superior. From one, the big one.” According to the “Yu Wenjiezi”, the sky should finally refer to the sky above the top, which is considered by the “heaven of matter” [1]. This foundation of the concept is preserved in the second journey’s thinking. The second Cheng said: “The six-harmony is not the only one who is the most spiritual. The one whose heart is the heart of plants, trees, birds, but people receive the six-harmony to be born.” [2] When a person is in the six-harmony, the sky here is the sky or sky corresponding to the earth. The second Cheng said: “The sun and the moon are ordinary. The moon is subject to the sunlight but the sun is not in the dark, but the light of the moon is the light of the sun. The earth’s atmosphere does not rise, so the weather will not fall. The weather falls and reaches the earth. All living things in the earth are the weather.” [3] Liuhe is accompanied by the sun and the moon, and produces thousands of things with the spirit. This heaven that transforms and produces thousands of things is the heaven of matter. The second Cheng said: “The transformation of Liuhe is naturally born and not damaging. Why do you reap the form of the slightest and return to the air and treat it as a creation? …Liuhe is like a flood, what is not a thing that will not be bullied?” [4] Liuhe uses the mood of the air to produce and transform all things, and life is an important activity or task of the sky.
The important responsibility or task of heaven is to nourish all things, that is, the method of preservation of heaven with birth and birth as its own. This kind of concept was called the way of heaven by the predecessors. The second Cheng said: “Heaven is born as the Tao.” [5] The way of heaven is born, and “‘The meaning of birth is easy’ is the reason why heaven is the Taoalso. Heaven only regards birth as the way, and those who follow this life are good. ”[6] The way of heaven is constantly reborn and achieves goodness and beauty. Also, “The sky descends from the sky, and all the things are in the form of life, which is the nature of the correct life. Following its nature (also known as each correct life) without losing it is what we call the Tao. This is also about characters. Those who follow the nature of a horse are the nature of a horse, but do not have the nature of a cow; those who are the nature of a cow are the nature of a cow, but do not have the nature of a horse. This is what is called willfulness. ”【7】Surrounding nature and willfulness are the “existence” mentioned in traditional philosophy: to uphold nature and perfect nature. It is like benevolence. The second Cheng said: “However, take the grains into the sun and wait for the sun to be born? The Master said: “The sun is caused by the air, which is the feeling of the watch.” The heart is full of colors. The virtue of life is benevolence. ’” [8] Benevolence is life, also known as the way of heaven. Benevolence is the completeness of nature.
The object of benevolence or the existence of the way of heaven is ultimately the principle of heaven. The second Cheng said: “And if the emperor is angry, it is not that someone is angry, but just that. “9 The heaven was furious and followed the certain principle, which was the basis of the heavenly way. The heavenly way was based on the heavenly principles, which was what the two leaders called “the way of six harmony to nourish the amount of money, and it was finally overwhelmed. The big people are not wrong the day after tomorrow, and they are also in absolute manner. ”【10】The laws of heaven or the laws of heaven are the principles of heaven and the ways of heaven. The two leaders said: Baohua“The names of all things are connected with the music and meaning. In addition to other people with different qualities that can be referred to and named, for example, the reason why heaven is heaven is heaven, is not named after the sky is not named, but it is just that it is called. Why is it named? The natural truth is revealed, and the sound comes from its atmosphere. Baobao Message Board so this name is included. “11 heavens are the heavens, and what the heavens do is the natural principle. Therefore, the natural principle is the heavens. This kind of heaven is the natural law from the perspective of modern philosophy. Yichuan said: “Nothing does not do it, and nothing does it do it, is the heavens. ”【12】The law of heaven is a natural law that is determined by the object of heaven when it moves. The second Chengs said: “The reason for the physical is that it is the reason for the physical. ”【13】The law of heaven is the “sense” of the heavenly activities, and the ultimate nature is based on and objective laws. In contrast, the law of heaven or law is the principle or basis of the heavenly activities, and belongs to a universe view.
According to the view of heavenly beings and man, as the righteous law of heaven, since it is The cosmic laws or principles of heavenly activities also have objective basis or law used for humans and therefore become human behavior. Its important body is in two aspects. First, from the perspective of experience, the fate of generating thousands of things naturally means: the newborn sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrSet up. These stakes are importantly divided into two categories, namely, quality and nature. The second Cheng said: “The word “nature” does not make a general discussion. ‘The nature of life’ is to stop the place where the training is received. ‘The nature of heaven’ is to say that nature is the reason for nature. The ancients said that nature is soft and the nature is urgent. Commonly speaking, it is said that nature is accomplished. All of them are born in this way. This is to be received by the training. If the principle of nature is not bad, it is called heaven, which is the principle of nature.” [14] The nature of life not only includes the nature of the atmosphere, but also includes the nature of the six combinations. People are decomposed by metaphysical nature and physical atmosphere, which is the destiny of heaven. The second Cheng said: “Destination is what the heaven receives and is kept in it, like the order of the dictator. The report of the heaven is like an impact, and it is common reason for obtaining the report; if it cannot obtain the report, it is very reasonable.” [15] The destiny of the heaven is the decree of the heaven. This is the source of internal energy. The TC:
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