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From “natural humanity” to “humanity natural”
——Guo Xiang’s “Zhuangzi Notes”‘s essential modification of Zhuangzi’s humanity view
Author: Zhan Furui
Source: Original from “Southern Academics” Issue 1, 2017
Time: Confucius was the second day of the sixth month of Dingyou in the year 2568, Guiwei
Jesus June 25, 2017
[Abstract] Whether it is out of the attitude of “I note the Six Bets” or the movement of “The Six Bets”, any clarification of classical texts will result in a new mark on traditional texts. During the Wei Dynasty, Guo Xiang’s note of “Zangzi” was an example. The sacred man uses natural explanation of physical nature and humanity, and stands up to advocate natural physical nature and humanity. The natural nature of the object is important for the change of human activities and the change of material nature. Therefore, it concentrates on the natural nature of the object, that is, it is the original nature and certain nature that is not changed by humans. Because 博官网 is a natural property of things, and is a certain existence, so the sacred advocates “no man can save the sky” and opposes people to prevent nature. The humanity mentioned by Zhuangzi is natural humanity, and it is a natural nature that has not been ethicalized and civilized. Sweetheart Baobabaobaobao NetworkIt has no intellectual nature, no desire to read, and at the same time, it does not know whether it is a distinction between a “righteous person” and a “gentleman”, or even a distinction between a group. Zhuangzi believed that if society wants to enter the world of virtue, it must “safeguard its life’s feelings” and restore and preserve human nature. Guo Xiang’s notes “Zhangzi” are still analyzing people one day, Song Wei finally remembered that he was her high school student. At first, he had made a reform of stealing the blame and changing the pillar. If Zhuangzi emphasizes the word of natural humanity, Guo Xiang’s “Bangzi Notes” corrects “natural humanity” to “humanity nature”, and thus also incorporates the Confucian morality abandoned by Zhuangzi into the model of human nature. Guo Xiang’s reform of “Zangzi” began with physical nature. If the slinger talks about physical properties, it is verified by the unity of the difference in physical properties. What Guo Xiang emphasized is the “natural part” of things, that is, the difference in matter is in harmony with natural nature. Guo Xiang proved that the difference in physical nature was in line with nature, in order to prove that the difference in humanity and the differences formed by the acquired environment were in line with nature. The natural view of life in the pre-Qin Taoism is the recognition of the natural nature of human beings, that is, the heart of no desire and child.The above is to deny humanity social nature, and to take the initiative to restrict people from society and return to the natural humanity that is free from desire and seeking without seeking. Guo Xiang’s natural view of life is just the opposite. It is settled on the basis of the natural nature of human beings; above this understanding, we will discuss how to reduce people from the double reconciliation of themselves and society. This change is actually a natural modification of the natural view of the sac.
【Keyword】Zangzi Guo Xiang’s Natural Humane Revision
[Author Introduction] Zhan Furui, after graduating from Hebei Chinese Department in 1978, stayed at school to teach. In 1986 and 1991, he obtained a literacy and doctoral degree in Hebei Chinese Department; he was the director, professor and doctoral student of Hebei Chinese Department Teacher, Vice President of Hebei University, Secretary of the Party Committee, Director of the National Library of China, Director of the Party Committee; He is currently a special professor of the Capital Master Physical Education, and also serves as the Planning and Evaluation Committee of the Chinese Philosophy and Social Science Foundation and President of the Chinese Cultural Heart Diaolong Seminar; He has been engaged in modern literature and literary research in China. His representative works include “Toward the Secular: The Story of the Southern Dynasties”, “Meditation on the Theory of Middle Literature”, “Collection of Literature of Han, Wei and Six Dynasties”, “Real Eternal Eighteen Reviews of Modern Literature in Reading Eighteen Articles”, “Classics of the Chinese Modern Literature”.
【Note】
Before Wei Han, although “Zhangzi” existed in the world, it had little impact. During the Wei Dynasty, “Zhuangzi” became a study. The celebrity Ruan Ji wrote “Dahuang Composition”, and Ji Kang’s “The End of Intercourse with Shan Juyuan” also clearly stated: “Laozi, Zhuzhou, my teacher: “[1] The one who really influenced the descendants was Guo Xiang’s “Zhuangzi” based on Xiang Xiu’s notes. This book goes to the chapters of “a song of a man” and “a strange saying” (the postscript after the “National” version of “The World” in the japan (Japanese) period) and is determined to be the thirty-three chapters of “The World”, which was called the “National” by later generations. However, this annotated version, out of the needs of the scholars of Wei Dynasty to live in peace and prosperity, made an interesting “misreading” of the main ideas of “Zhangzi” and reformed Zhuzi’s thoughts. Tom Yijie (1927-2014) said: “Zhu Zhou is a thinker who adopts dramatic criticism about the real society. href=”https://twsugarblog.org/”>Baocai. Guo Xiangyan is a thinker who demonstrates the justice of the real society. A philosophical thinking can be used to deny the real society at one period, and in another period, it can be used to determine the real society. Zhu Zhou’s “Zhangzi” and Guo Xiang’s “Zhangzi Notes” have a major influence on such differences. “[2] said it is very reasonable. The scholars of the Wei Dynasty were in a very bad political environment. The power of the two political groups, Cao Wei and Sima, was extremely fierce, and they were killed in this battle.Celebrities are nearly half past midnight. As stated in “The Book of the Book of Rural Ruan Jiji”: “In the world of Wei and Han, there are many celebrities in the country, and few celebrities are perfect.” [3] How could scholars be perfect in this period? It is a serious problem that is in front of them. The scholars who entered this battlefield were naturally few of the celebrities represented by He Yan (?—249); and those who were inseparable from power like Ji Kang (224-263) were killed because they did not cooperate with political power. Therefore, some people embarked on the third path: they both entered the Sima political power and became free and enjoyed the world, such as Ruan Ji (210-263), Xiang Xiu (about 227-272), etc. Guo Xiang’s “Zangzi Notes” should be born in response to the special thinking needs of scholars in this specific period.
Guo Xiang (252-312) is one of the representative figures of Wei Hanxuan’s academic studies. His “Zangzi Notes” is considered to have reached the highest point of the development of philosophy in that era. Therefore, Guo Xiang’s philosophical thinking has been a hot topic in the study, and he has made extremely profound statements about the “self-generated” and “individualization” he created and the “Xuanming” discussion. What Chinese philosophy ultimately needs to solve is humanity problems, especially the non-universe discussion of the things discussed by Wei Xianxuan, which ultimately needs to be reminded of humanity and Andon. For example, Guo Xiang’s notes “Zhuangzi·Dazi Teachers” say: “Although the age of Liuhe and the wealth of all things, the ones who are in charge and teach are heartless.” “I know that what heaven and man do are all natural, so I put their bodies inside and hide them from things outside, and are the same as the mysteries of the world, and let them go without any failure.” [4] Knowing the sky is to know people. Guo Xiang’s notes on “Zhuangzi” are not only to describe “Zhuangzi”, but also to use this to describe his own thoughts. In terms of humanity, he was suitable for the changes of the times, clearly changing Zhuzi’s thinking, changing Zhuzi’s “natural humanity” to “humanity nature”, and establishing his own human theory.
1. The “natural” philosophy of old and shang
The pre-Qin Taoist philosophy is called natural philosophy. “Natural” is a basic concept in Taoist philosophy and the focus of its theory. “Natural” is the origin of Taoist philosophy research and research problems, it is also the basis for solving problems, and it is also the theoretical basis of its humanistic view.
The reason why Lao Tzu (about 571 BC-471 BC) is called Taoism is that he first discussed “Tao&
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