requestId:684c3e1b24cc61.87645830.
Zhu Xi discusses personality, love and emotion
——Also discusses Li Zehou’s criticism of Zhu Xi for “emotional body”
Author: Le Aiguo (Zhu Zi Research Institute, Shangpin Physics Department, Department of Philosophy of the Ministry of Education)
Source: Author Author Authorized by Confucian Network Published
“Nanjing Major: Philosophy, Human Science, Social Science” Issue 4, 2019, published on the 4th day of the fourth month of the Gengzi period
Date: Confucius was in the 2570s, the third day of the fourth month of the Gengzi period
>Li Zehou took the position of “emotional body” and believed that the Cheng-Zhu school “used ‘reason’ and ‘nature’ that were beyond’ as the masters of managing and controlling the lust between concrete people”. In fact, Zhu Xi said that “heart” is the master, “heart has a character”, and also said that “heart” and “nature” are both “nature” and “emotion”, and said that “nature” is inseparable from “emotion”, highlighting the main reason for “heart” and “nature”. At the same time, Zhu Xi also talked about “benevolence and love”, opposing “benevolence and benevolence” and emphasized the inseparable separation of benevolence and love. In particular, Zhu Xi also believed that he should be based on the situation and oppose various practices of pertinence. Sometimes the sky is still sunken, and there is a sign of snow falling. Song Wei dragged his suitcase and spoke with the law of nature. Obviously, Zhu Xi talked about both “reason”, “nature”, and “emotion”, and composed the “heart”, “nature” and “emotion”. Therefore, for Zhu Xi, “nature” and “emotion” are not opposites, nor denying “emotion” with “reason” and “nature” that “outside” is, and the dominance of “heart” on “emotion” is not an internal pressure, but the self-adjustment of “heart”, which is a master of effectiveness.
Keywords: Zhu Xi; character of mind; benevolence and love; nature; emotion
Fund project: The National Social Science Fund’s serious project “The Inheritance and Innovation Research of Zhu Zixue in Dongya” (13&ZD062)
The History of Chinese Philosophy” published in 1934 depends on Zhu Xi’s philosophical saying “nature is reason”, and defines it as “reason” and separates it from “heart”. However, Rongyoulan opposes the use of “only” of the theory of “only” to define the differences between philosophical schools. He said: “The so-called ‘only’ of the only argument is a very dangerous word, and at most it is a very difficult word to cause misunderstanding. … ‘only’ means to eliminate everything from the outsourcing. … The word ‘only’ is unreasonable. The thoughts of a big philosopher, or a big philosopher’, are not the word ‘only’ that can only be kept.” [①] According to this, Rongyoulan defined Zhu Xi’s philosophy as “the science of mind” and distinguished from “the science of mind”, which is not an absolute exclusiveness. Zhang Dainian wrote in 19彩国彩国37Cheng’s “Chinese Philosophy” says: “There are three types of fundamental discussions in Chinese Philosophy, namely theory, atmosphere, and idealism. (The so-called “only” is not about everything, but what is the final one.)”[②] Although the word “only” is used here, its meaning is only “What is the final one?” Therefore, while defining Zhu Xi’s philosophy as rational theory, he also believed that Zhu Xi was not only talking about reason, but also talking about it, pointing out: “While rational theory takes reason as the most basic one, it also talks about it, so it is also called rational theory.” [③] Later, he said: “Zhu Xi The fundamental science of the universe can be said to be the uni-ordinary theory of theory, which is an objective and idealistic system. However, Zhu’s theory on atmosphere cannot be ignored. “[④] In particular, Zhang Dainian’s “Chinese Philosophy” also emphasized Zhu Xi’s thoughts and pointed out: “The discussion among the pre-Qin philosopher scholars The one who has the most detailed mind is Xunzi; among the philosophers after the Qin Dynasty, the one who has the most detailed mind is Zhu Zi. Zhu Zi combined Zhang and Cheng’s thoughts to establish a close and detailed mind. “[⑤] In other words, in Zhang Dainian, the three principles, theory, atmosphere, and mind theory are not absolute exclusiveness. In recent years, Li Zehou has spoken about the “emotional body” and said: “A basic feature of Confucianism is to shape humane minds…. This “humane mind” should be an important part of a certain “reason structure”, that is, the fusion of various levels of differences, differences, and proportions of differences between sentiment (wise and understanding) and emotions (emotional, lust), that is, the “humanized emotions” built on the psychological foundation preserved by natural animals… Therefore, it is not the heavenly body, the gas body, the rational body, the mind body, and the nature body, but the “emotional body” is the key point of Confucianism.” [⑥]. However, when discussing Cheng-Zhu’s theory, Li Zehou said: “Song Confucians evenly divided the ‘nature’ and ‘ethical nature’ in their ‘nature’, and the ‘Tao heart’ and ‘human heart’ in their ‘heart’. The former is moral law, ethical principle, and the latter is emotional experience and natural desire. The characteristic of moral ethics is to distinguish the ‘natural principles’ and ‘ Human desires, ‘meaning’, ’emotional’, ‘Tao heart’ and ‘human heart’, ‘human heart’, ‘human heart’, ‘the former must control, sect, and dominate the latter. … It shows that they have a serious contradiction with the original Confucianism.”[⑦] also said: “The Cheng and Zhu School used ‘reason’ and ‘nature’ that are beyond’ as the dominant rule and scheming of the lust between concrete people, so Dai Zhen and Yu Shisai thought that whenever they were “destructive to others with reason”, they could move towards the natural human desire discussion of “desire” as “nature” and completely destroy moral and metaphysical learning. It seems that as long as these “reasonal intrinsic bodies”, “nature intrinsic bodies”, and “mind intrinsic bodies” are solved, they return to the integration of reason and desire, and Emotion is a body, perhaps closer to Confucius and Mencius. This is to return to the original scriptures and emphasize Confucianism. “[⑧] In Li Zehou’s view, his “emotion body” has an absolute exclusiveness to the “reason body”, “nature body” and “mind body”. Or perhaps, Zhu Xi’s reason, nature body and emotion are separated from friends, and are the masters of governing and governing emotions. Some scholars also believe that “reason is based on the cosmic view of the duality of rationality and atmosphere, and they refer nature to reason and emotion to atmosphere. The two are divided into two different levels of existence, both above and below the shape,””Science regards nature as undeveloped but emotion as it has been developed. The two are divided into different levels of physical height, which will transform nature and emotion.” [⑨] But what needs to be pointed out is that in Zhu Xi, the mind, nature and emotion are different but not separated but are in harmony with each other; “heart-solid character”, the heart and the character are both the master of the solid character, so “the master of managing and controlling the desires between concrete people” is not “the ‘reason’ and ‘nature’ that are beyond’”, but the heart that has both the rationality and character, and at the same time, nature and emotion are also inseparable. In addition, Zhu Xi also specifically talked about “benevolence and love”, emphasizing the incompetence of benevolence and emotion, and opposing “benevolence and love”, and also talked about the principles of nature and the aspects of nature, and even talked about the principles of nature with the principles of nature. It is not “killing people with reason” and is consistent with the principles of emotion.
1. Baoqiang software “Mental character”
Rongyoulan’s “History of Chinese Philosophy” emphasizes that Zhu Xi said that “nature is reason” and “reason”. Later, Baoqiang.com has the words “reason-o
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