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Abstract and reflection of the mind of worrying—taking Confucius’ unrestrained resentment of worrying as an example
Author: Yao Haibing (Qingshima Urban College)
Source: Author Author Authorized Confucian Network Published
Original from “China Petroleum Journal (Social Science Edition)” 2018 Issue 1
Abstract: The concept of worrying that arises in the Shang and Zhou Dynasties can be traced through textual searches for many classics in our pre-Qin period博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官Confucius had a great effect on the scrupulous consciousness of theoretical and physical phenomena. Judging from the internal historical and environmental reasons, the “one-many mutual” preservation format was in the late age. From the perspective of internal reasons, it is implicated in the main body of Confucius. Confucius advocated the guidance of the problem that is not outside, but not outside, and he is not alone. He started the thinking method of seeking oneself and checking the inner pursuit. He showed the methods of life-oriented, artistic, time-oriented, and contextualized in teaching practice. He also showed the inner consciousness of worry in benevolence and externalized in action, realizing the combination of personal worry and the future and destiny of the country, and naturally introduced the fear and gift-oriented consciousness of fear-oriented, and completed the unification thinking structure of benevolence and wisdom, which was opened from the inside out.
Keywords: worry about consciousness; drawback; reflection; humanistic self-consciousness;
Chinese picture classification number: B21 Text code: A Article number:
The structure of the worry-in consciousness of the theoretical morphology is the first ideological product of our country to transition from ignorance to awakening, from wildlife to civilization. It is the crystallization of Chinese civilization after a long period of pregnancy. In the pre-Qin period, the thought of worrying was already largely seen in the six chapters of Confucian classic texts. When viewing the development logic of worrying consciousness, we can see that it has developed from detail to big, from career to philosophy, from individual to country, from style, character to civilization, and has shown a spiral upward spiral with the development of the times. As Confucianism, Confucius inherited the burial of texts from the Shang and Zhou dynasties, combined with the “Zhou Wen fatigue and disadvantages” in its own era, developed from the unique Confucian thinking orientation of self-reflection, and developed the burial consciousness into a thinking structure that emphasizes both inside and outside, connects fantasy and connects real content and emotions.
My modernist Master Xu Yao taught the Chinese people to explore the responsibility of exploring the troubles of the Chinese people. He has made great achievements in his deep and far-reaching civilized affairs that have been buried in the middle of ancient Chinese for thousands of years. Teacher Xu believes that in Chinese civilizationThe infatuation of his thoughts was discovered in the Shang and Zhou dynasties. The reason for the infatuation came from the wonderful and difficult situation between King Wen and Yin, and was later summoned by Duke Zhou to continue to be promoted. [1]P19 He positioned this consciousness in time between the Shang and Zhou dynasties, and pointed out the basic threads of the origin and development of the anxiety caused by the anxiety. Teacher Mou Zongsan also thought it was true and believed that this concept is especially important for the core of thinking between Chinese philosophy and Eastern religion.
1. The textual line of distress is deep
(I) The thought of distress in “Yi Ji”
As the word “有” as a formal thought, there are two words in “Yi Ji”, both of which are from “Xi Ji”: “Does the person who writes the “Yi Ji” have any distress?” [2]P252″ (“Yi Ji 六文”) The income and expenditure are measured, and the external knowledge is understood and the internal knowledge is understood. href=”https://twlovediary.org/Carol/%e6%88%91%e7%9a%84%e5%8c%85%e9%a4%8a%e4%ba%ba%e7%94%9f-4-%e5%83%8f%e6%98%af%e5%a5%b3%e5%85%92%e7%9a%84%e5%8c%85%e9%a4%8a/”>有官网. “[2]P254 The change of dynasties from Shang to Zhou is also a historical point of in-depth transformation of thinking and concepts. In this major historical moment, the change of social thinking and concepts was also not prevented – the view of destiny that is inexplicably conscious, unaware and full of secret religions evolved into the concept of “destiny of heaven is only virtue” born from respect, and the concept of heaven and man’s harmony was triggered by “generating ambition and approaching” – man is destined by heaven, and heaven is the origin of human virtue. How to solve the worrying consciousness has also become the main topic of focus in the Book of Changes. If a righteous person wants to achieve both benefits and respect for virtue and broad-mindedness, he will not be able to grasp the way of transformation and the art of softness. “Therefore, the order of the right person’s residence is the order of the change; what is fun and play is the confusion of the line. Therefore, the correct person’s residence is to observe its image and play with its confusion, and the movement and play with its conquest.” [2] P234 The Chinese civilization thus developed the concept of respecting the destiny of heaven, and then the destiny of heaven is replaced by the approach and is understood by the common people, and it is used as the foundation of civilization and is therefore infused into the evolution of humanistic history.
(II) The concerns in “Shangshu” and “People”
From the perspective of historical and literary origin, many students tend to believe that the appearance of “Shangshu” was earlier than the “Book of Changes”. As we all know, “Shangshu” is an ancient book with a comprehensive historical experience, and is of course a major source of modern thinking in our country. In “Shangshu·Lu Geng”, “Tell you that it is not easy, and we will always respect you and be kind.”[3Baoqing.com VIP]P128 highlights the difficulties in political activities and the vigilance of “difficult”. In “Shangshu·Saidshu” “Only everything is good, there is no danger” [3] P137 and “Shangshu·Big Yu Zu” are the “sixteen-character heart transmission” that relishes in the Confucian state: “The human heart is dangerous, the Tao heart is subtle. Only the essence is unique, and the middle can be conquered.” [3] P24 is full of deep and deep worry, the worry about the human heart, the precepts on the Tao heart, and the body of the middle Tao. It is particularly worth mentioning that the “danger” of the human heart and the “slight” of the Tao heart and the vividness depicted in the divine essence of rejuvenation, and the detailed and detailed engraved.
The contrast between the realism and preservation of “People” and the in-depth and close relationship will inevitably inspire deep and deep distress. In “Big Elegant ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful ·Peaceful I feel sad, but I don’t know what I want.”[4]P69 In addition, in “Xiao Ya Xiao Min”, there is “The battle is scrupulous, like walking on thin ice.” [4]P212 The poet is full of grand sympathy for the people of the movement and the great sympathy of the country and the love of the people, and is released. The natural question of the responsibility of the demise of the Western Zhou Dynasty, and the pursuit of historical tragedy, deep thoughts on human destiny and fear of caution. These feelings and emotions are not particularly touching and shocking through silence.
(III) Gift and distress: From God to man
What does gift and distress have to do? Concern comes from gift, which is a derivative or co-organism in the field of gift, and the natural inner thoughts in the gift. The concept of gift sprouted in the early Zhou Dynasty and was greatly reflected in the greatness of the gift. At the end of the Western Zhou Dynasty, the wind was in its age. [1] P41 According to popular knowledge in the academic world, the pride of gifts originated from the memorial activities in the late human period, and the need
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