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Zhou Dunzai’s Three Ways of Philosophical Learning in “Taijin Pictures” – Represented by Zhu Xi, Huang Zongxi and Ito Hitoshi
Author: Lian Fan
Source: “Hengshui Academy News” Issue 2, 2019
Time: Confucius was in the 2570th year of the third month of Jihai Bingzi
href=”https://sites.google.com/view/sugardaddy-story-share”>Baobao.com April 9, 2019
Author profile:Lian Fan (1982-), male, filial piety from Hubei, Wuhan University of Philosophy, associate professor, doctor of literature.
Abstract:In the theory of the universe, Zhu Xi took ethereal as the principle, Huang Zongxi took ethereal as the Yuanqi, and Ito Renqi took ethereal as the principle and ethereal as the Yuanqi, and confessed that Zhou Dun’s Taiyang’s Taiyang statement was in the transition stage between the Taiyang Yuanqi of the Tang Dynasty and the Taiyang Yuanqi of the Song Dynasty. RepairingBaoqing.com Kung Fu Discussion, Renqi and his son criticized Zhu Xi’s sentimental argument and the misunderstanding of the righteousness of the Central Truth with the Four Virtues, pointing out that Zhu Xi concealed his undesirable nature. It was not suitable for Mencius’s lack of desires, and based on the pre-Qin Confucianism, the Confucianism of Song Dynasty based on the theory of the theory; Huang Zongxi believed that the righteousness and benevolence meant the development of character and the middle, and based on the one-centered theory of rational desire, he explained the undesirable statement of Zhou Dun’s desire, and then explained the static principle of following the principle and not being arbitrarily. In short, Zhu Xi’s reflection on “Taiyang Diagram” can be called a scientific guideline against the ancient Chinese and Tang dynasties, Huang Zongxi’s reflection can be called a psychological guideline against Zhu’s learning, and Ito Renqi’s reflection can be called a simple guideline for the reversal of ancient Chinese and Song dynasties.
Keywords: Zhou Dun-san; “Taokao Pictures”; Zhu Xi; Huang Zongxi; Ito Hitoshi
Fund Project: National Social Science Fund Later-Stage Assistance Project (17FZX013)
Ito Hitoshi (named Yi Shi, No. Hitoshi, 1627-1705) was a famous philosopher in the late period of the Ekushi Shogunate Period of Japan (Japan) and the founder of the Ancient Chinese School (also known as the Hitoshikawa School), one of the ancient schools. In the late philosophical thinking, Ren Yi believed in the theory of the Confucian Confucian Cheng and Zhu. Later, he was criticized by the influence of the uni-original theory of the Chinese Ming Dynasty philosopher Wu Tinghan (No. Su Yuan, 1491-1559), who was criticized by Cheng and Zhu, and suspected that the Confucian Confucianism had defied the basic meaning of the pre-Qin Confucius and Mencius, so he abandoned Zhu Zi and respected Confucius and Mencius alone, and advocated restoration of the ancient Confucian classics. Ren Qi attaches great importance to the two books “Theory” and “Mencius”, and strives to establish the so-called “sacred school”. Although he was attacked by the Zhuzi school at that time[1], he still insists on his own views and founded the ancient school., occupying a major position in the history of japan (Japanese) philosophy. His important works include “The Meaning of Mencius”, “Ancient Chinese Language”, “Ancient Chinese Language”, and “Ancient Chinese Language”. His academic thinking was inherited by his eldest son Ito Toya (1670-1736) and was able to discover the great depth.
Huang Zongxi (1610-1695) was a student of Liu Zongzhou, a military officer of the Ming Dynasty’s Heart Hall. He was influenced by the inheritance of family science and the atmosphere of the times. He advocated the “one book, thousands of special” and “used in the world” practical learning that was based on the six courses and historical books as the wings. He created the Zhejiang East School of the Qing Dynasty with a profound influence, and played a major influence in the evolution of the Song and Ming dynasties (including science, mind and atmosphere) to the Qing Dynasty’s plain learning. In his compiled masterpieces of philosophical thinking history, “The Confucian School of Ming Dynasty” and “The Confucian School of Song and Yuan Dynasty” (“Huang Family Basics”), the Huang Zongxi system summarized the development and experience teaching of Song and Ming Dynasty’s Neo-Confucian School, and based on his own academic stand, he commented and explained the philosophical thinking of various schools. His academic thinking was inherited by the youngest son Huang Baijia (1643-1709) and was able to discover the bright future. Female College Students’ Care Club
This article takes the introduction of Zhou Dun’s “Taiyang Pictures” and stands in the context of the history of philosophical thinking, and compares the descriptions of Zhu Xi, Huang Zongxi and Ito Hitoshi’s “Taiyang Pictures” and their respective philosophical thinking standpoints. Important information includes Zhu Xi’s “Taiyang Diagram Explanation” and “Tongshu Explanation”, “School of Song and Yuan Ching·Lianxi” compiled by Huang Zongxi and Huang Baijia, “School of the Song and Yuan Ching” written by Ito Hitoshi, “Reading the Reflection of the Reflection” compiled by Ito Hitoshi, “Taiyang Diagram Explanation” compiled by his son Ito Toya, “Taiyang Diagram Explanation” compiled by his son Ito Toya, “Taiyang Diagram Explanation” volume, “Tongshu Explanation” volume, etc., and related works by other scholars. At present, the academic community has not discussed the “Taiyang Diagram” by Ito Renqian and his son from a philosophical perspective [2], and the “Zhou Dun-hye’s philosophical thinking in the “Song and Yuan Case” also lacks the full system’s special research [3], and no one can compare and analyze the three schools of Zhu Xi, Huang Zongxi and Ito Renqian and Zhou Dun-hye’s philosophical perspectives. The following is the first step to clarify the philosophical perspectives and thinking positions of the three schools, and then compare their perspectives and clarify their gains and meanings.
1. The point of view on the theory of the universe—”nosol”, “taiyang”, “yangyang”
Zhou Dunxi’s “Taiyang Diagram” can be roughly divided into two parts: from the first half of the “nosol and too extreme” to the “everything thing is born and transformed without any damage” to the first half of the whole world; from “only people can get the most beautiful” to the last half of the last half, it is important to describe its “mainly static and sturdy” cultivation method. Its purpose is to regulate human nature with the way of heaven, and then to make human nature in line with the way of heaven through the tranquil cultivation. Zhou Dunza’s “Taiyang Picture” and “Taiyang Picture Sayings” were not valued for a long time after his death, until the Southern Song Dynasty’s PhilosophyWhen Zhu Xi, a master of the collection, compiled and annotated Zhou Dunxuan’s works, he expressed and published “Taiyang Pictures” and “Taiyang Pictures” as the leader of Zhou Dunxuan’s thoughts, and placed it before “Tongshu”. However, the plot of “Taiyang Diagram” has been surrounded by dramatic disputes between Chinese and foreign scholars since Zhu Xi and Zhu Jiuzhu of the Southern Song Dynasty. This article focuses on the theory of the universe. The important choice of Zhu Xi, Jiufeng (the above two are in the group), Liu Zongzhou and Huang Zongxi (the above two are in the group) included in the “Song and Yuan School Case: Lianxi School Case” to review their comments on Zhou Dunzao Taiyang, and then compare and analyze his views with the views of Ito Renji and Dongya father and son (the above two are in the group). To facilitate the discussion, Zi first quoted the full text of the “Taiyang Pictures” published under “Song and Yuan Case·Lianxi Case” as follows:
No but Taiyang. Too violent and erect. Extremely and statically, quietly produces yin, and statically revives. One move and another calm, each other as its roots. Divide yin and yang, two corpses are established. The yang changes and combines, and water, fire, wood, metal and earth are produced, and the five airs are spread out, and they are carried out in four hours. The five elements are one yin and yang, and the yin and yang are one yang. The yang and yang are originally yang and yang are yang. The birth of the five elements is each with its own nature. The truth of the extreme, the essence of the two and five is wonderfully combined and condensed. Qian Dao becomes a man, Kun Dao becomes a woman. The two airs are sympathetic, and the transformation of all things is produced, and all things are born and transformed without any damage. Only people can get the most beautiful and spiritual. Once the body is born, t
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