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The relationship between Zhu Zi’s mentality and the path to kung fu
Author: Zhang Huaihong (produced by Zhongshan Doctoral College)
Source: “Philosophy Research” Issue 7, 2020
Time: Confucius was in the 2570th year of the Gengzi month Baobao.com RecommendedJihai on the sixth day of the first lunar month
Jesus August 24, 2020
Abstract:The foundation of Zhu Zi’s mental and natural theory is the original heart that goes beyond the empirical consciousness, and is the New Year of the physical nature and the sub-physical feelings. In terms of the actual state and effectiveness attributes of energy activities, the mind and nature are different; in terms of the innate and style structure of mind, the mind and nature are one, and the mind lies between the metaphysical and the physical. For sex, the mind is not a passive intermediary or a valueless carrier, but has an independent idea and subjective position. Zhu Xi’s discussion on the relationship between the mind and nature of “one and two, two and one” preserves the separation between the mind and nature, which is different from his progressive kung fu path. This new discussion on the Kung Fu of the Lord respecting and reasoning, and settles in the singing of the mind that experiences the mind and realizes the progressive combination of the mind and the unity of the mind and the unity of the mind and the principle.
Keywords: Zhu Zixue; the relationship between mind and nature; the path to kung fu
In recent years, in the field of Song and Ming dynasties, with the emphasis on the realization of the theorists’ Kung fu, Zhu Zixue explained: “Yes The study of Kung Fu body exploring about five or six months old in the community, such as the study of Kung Fu’s study of things, knowledge, and respect, has produced many profound and profound research results, which has allowed the practical aspects of the transformation of body and mind in Zhu Xi’s Kung Fu discussion to be detailed, and promoted Cheng Zhu’s science and Wang Shu’s heart to learn in Baobao.comInteraction of the Kung Fu Encyclopedia. (See Wu Zhen, Yang Rubin, Chen Lixing) But there are still many areas of the relationship between Zhu Xi’s Kung Fu Encyclopedia and the theoretical structure that deserves deep and detailed exploration. For example, Zhu Xi’s attitude towards nature. The definition of relationships forms the basis of the mind-nature theory of his kung fu theory. “Mind-nature character” is said to be one of the main theories of Zhu Xi, and is closely related to the theory of kung fu theory such as neutralizing new words and respecting things. These problems all require the system’s theory to be clear. At the same time, the academic community’s relationship between Zhu Xi’s mind-nature character is still There is still no discussion on whether the mind can have a moral subjectivity. To this end, this article will examine the connotation and structure of Zhu Xi’s “heart” from the beginning, and explore the internal connection between his mind and nature discussion and the kung fu’s ability to investigate things, as well as the progress of the transformation of body and mind, in order to explore Zhu Xi’s mind and natureThe profound connection between discussion and kung fu discussionBaozhuang.com experience.
1. The mind-nature structure of “one and two, two and one”
1. General discussion on the relationship between mind-nature
As everyone knows, “mind character” is the main content of Zhu Xi’s thoughts. Zhu Zi absorbed Cheng’s “sexual use” to explain the relationship between heart, nature and emotion, and systematically developed the “heart-solid personality” that was proposed without a specific explanation:
The heart is the god’s house and the master of one body. Nature is a lot of things and principles that are obtained from heaven and possessed in the heart. It is all about emotions that come from wisdom and thoughts, so it is called “heart-solid character”. (“Zhu Zi’s Words”, page 2514)
Sex is unmoving, emotion is unmoving, and pericardium is unmoving. The unmoved heart is the nature, and has already moved into emotion, which is what is called “heart-solid character”. (“Zhu Zi’s Words”, page 93)
The mind is in charge of the body, and the reason why it is the body is the nature; the reason why it is the use is the emotion. Therefore, the mind is calm and absent-minded. (Similar to the above, page 1839)
In the academic world, Zhu Zi’s “heart”, “nature”, “emotion” (including the four ends, seven emotions, specific thinking, etc.) each has its own precise objects and cannot be confused. As the general body of mental activity, nature and emotion, the mind includes two aspects: the undeveloped nature and the undeveloped emotions under the physical form; the mind is different from nature, nature is beyond the metaphysical principle, the mind is a realistic and conscious mind with a realistic mind, which belongs to “gas”, so the mind is not a nature that can be physically realistic and cognitive; the mind also contains the character and dominates the character; the mind is not in a state of tranquility, and the mind is almost undeveloped. The arrangement of the heart to the emotions is the norm and direction of the heart to the thinking and emotional activities of the world to experience it, so that it can develop into the middle. However, the relationship between mind and nature only has a logical and practical level: if the mind is just a empirical understanding mind, how can it be able to recognize the nature beyond the level? How can it be as Zhu Xi said, “suddenly understand” two levels of shape, upper and lower form? The author once wrote an article to discuss , Zhu Xi’s “heart” is a cognitive subject that combines the upper and lower body, reason and atmosphere, nature and emotion, with two levels of experience consciousness (Zhu Xi called “knowledge use”) and beyond the original heart (Zhu Xi called “original body” and “the whole body of the heart”). Zhu Xi’s mind is “virtual knowledge” (Zhu Xi, page 14), “the spirit of the atmosphere” (Zhu Xi’s Words, page 85), and the meaning of virtuousness and virtuousness are as mentioned as “the most virtuous and spiritual” (ibid., page 404), “this mind is vast and bright, and there is nothing to know” (ibid., page 293), and it is important to refer to the original mind, which refers to the original state of the mind that is not concealed by the atmosphere and material desires and is clear and clear, and is the experience consciousness that the “can realize” energy and effect has just been achieved and has not yet been developed into a binary treatment, and is also the true origin of the experience mind; andhref=”https://twsweetsugar99.org/”>博官网 Experience that the mind is blocked by selfish desires can only be discovered by the original mind, and cannot achieve the full use of the mind. Therefore, Zhu Zi’s “heart” should be divided into experience and original heart. The new statement of mind-body character and centrality must be established only when it is established on the level of the original heart. (See Zhang Weihong) The transcendence of the original mind can also receive sufficient seals in the statement of the mind’s character, and the author will describe it later. According to this view, the relationship between mind and sex also needs to be considered from the bottom of the head. Zhu Zi’s definition of the relationship between the mind and nature is worthy of attention:
The mind and nature are only one principle, but there are their own aspects and their analysis points. Only by knowing the reason why it is analyzed and the reason why it is combined can it be. However, if nature is the mind, it cannot be achieved; if the mind is the nature, it cannot be achieved. (“Zhu Zi’s Words”, page 411)
The nature is too strong, and the heart is like the yang. Taiyang is only in the yinyang, and cannot leave the yinyang. However, when it comes to talking about Taiyang, it is Taiyang; Yinyang is naturally Yinyang. But nature and mind are the same. What is said is one and two, two and one. (Ibid., page 87)
Zhu Zi divided the relationship between mind and nature into two interpretation angles: “combination point” and “analytical point”. The former emphasizes the unity of mind and nature, while the latter emphasizes the adjustment of mind and nature as two. The former believes that the mind and nature are “only one principle”. The mind and nature are like Taiyang in the yang, while the latter emphasizes that Taiyang and Yinyang are different, so it is said that the mind and nature are in the relationship between “one and two, two and one”. The reason why the mind and nature analyze and combine the inner principles is the key to understanding Zhu Zi’s mind and nature. Some scholars point out that “one and two, two and one” is the thinking structure and general point of Zhu Zizhe’s focus on his studies, and it is
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