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About Wang Fu’s plan to distinguish the personality level
——Analysis of the will of Chinese philosophy
Author: Hu Jiaxiang Hu Xuehao (Hu Jiaxiang, professor at the Central South China National Literature Academy; Hu Xuehao, a graduate student of the Marxist School of the Central South China National Literature Academy.) Source: “Chunshan Journal”, Issue 1, 2020
Time: Confucius was the 19th day of the middle spring of the Gengzi period
Jew March 12, 2020
Abstract:
Chinese traditional philosophy not only emphasizes the level of personality division, but also analyzes the basic contradictions connotated by personality cultivation from the perspective of differences, such as Taoist heart and human heart, natural law and human desire, nature and emotion, meaning and profit. Wang Fuzhi used the distinction between will and will, which provided a new perspective. “The Book of Thoughts” has seen the advocacy and the public’s interests. He has released his head to distinguish the differences between ambition and ambition. Wang Fuzhi explained the details of his personal understanding and also pointed out that the saints, righteous people, middle-aged people and mediocre people were invited by friends at the last moment. The difference is that Su Han has more in-depth thinking than later generations. Ambition refers to the unrestrained will. The will is the external condition of will. Both are the dynamic reasons for life. The key to personality cultivation is to keep the state and govern the mind. This shift in perspective has a compensatory effect on the weaknesses of traditional philosophy that emphasize “reason” and “birth” and is suitable for the needs of the times.
Keywords: Wang Fuzhi; personality; distinction between will;
The word “personality” generally refers to personality in the popular mind science, that is, the sum of individual mind characteristics, and there is no distinction between superiority and inferiority; in moral philosophy, it often refers to individual moral character, so there is a distinction between high and low. Chinese philosophy is important for moral philosophy, and has a long-term plan of personality. The most popular one is the saints, righteous people, and gentlemen. Wang Fu’s work “Zhang Zi Zhengmeng Notes” moves from the perspective of the dual opposite between “arma” and “intention” in the individual mind and nature, highlighting the differences between saints, righteous people, middle-aged people, and mediocre people, and looking at new points and not being open-minded. Unfortunately, the contemporary academic community has not paid much attention to it. We sincerely respect the in-depth and innovative spirit of the king’s argument, and express our views on this, and we will teach us in a generous family.
1. Multiple angles of traditional planning and Wang Fuzhi’s new
“Chinese civilization talks about ‘humanism’ and focuses on people. The characteristic of Chinese philosophy is to develop human learning and focus on people.”[1]140 Going further to the next level, “ChinaThe most basic characteristic of national civilization can be said to be ‘civilization of the mind’”[2]293. Due to this basic orientation, Chinese traditional philosophy not only emphasizes the level of personality, but also analyzes the basic contradictions of the sect from the perspective of differences.
First of all, it is the contradiction between the heart of Tao and the heart of the people. During the Song and Ming dynasties, the “Sixteen-character Heart Method” was widely recommended and understood in the ancient book “Ancient Literature Shangshu·Big Yu Zu”. Although this article was created by people from the Six Dynasties, the basic idea of the “Sixteen-character Heart Method”博官网There is no doubt that it appeared in ancient times, because Xunzi Jiebi records that they are from the “Ancient Taoist Book” – even if it is not “Shangshu”, it is still a more powerful ancient book. The Taoist heart and human heart coexist in the spiritual system of individuals. Zhu Xi proposed in his “Preface to the Doctrine of the Mean” that “The Taoist heart must always be the master of one body, and the human heart will always hear it”[3]14, 力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力力� href=”https://tw94lovebaby.net/”>Taiwan Nursing Network. To move when you feel something, it is the desire of nature. …The movement of things makes people feel weak, but the preference of people is filthless, so things come and people transform things. People transform things, and those who destroy the laws of nature and destroy human desires. ”[4]1083-1084 should be said to be very insightful. The so-called “human-turned things” is actually what Brave calls people to be servile, but “Le Memorials” only advocates desire rather than desirelessness or desire. However, in the Song and Ming dynasties, the criticism of the phenomenon of “relieving the laws of nature and sacrificing human desires” changed to the advocacy of “preserving the laws of nature and going to human desires” 1, the conception Baoqing.com dcard turns over to fire and becomes rigid, and is used for real life. Cheng even declares that “the death is very small, and the loss of things is extremely big”[5]301. Thinking of this kind of bias is as Dai Zhen said, “killing people with reason.” “Desire” and “profit” are like having never talked about love, not coaxing people, nor are they thoughtful. Therefore, the rejection of “human desire” is reflected in the distinction between profit and profit, and each episode will be eliminated until the remaining 5 Famous participants challenge the distinction between five personalities.
Once again, it is the distinction between power and profit. In the pre-Qin period Containing the price, the relationship between power and profit was discussed as a social ethics issue. In the late stage, people’s understanding of the relationship between power and profit was more focused on their unity, especially emphasizing the mutual cause and effect of meaning and profit, mutual integration, prosperity is beneficial, and righteous virtue is Carol meaning, wealth is rich and approachable, and the morality of approachable, and the sanctions are appropriate (i.e., meaning) and approachable. Implementing the value orientation of individuals, there is a disagreement orientation that is biased towards preservation and profit-seeking. Confucius then planned to divide two personality types: “A righteous person is a metaphor for righteousness, and a gentleman is a metaphor for profit. “Confucius advocated the idea of ”seeking profit” based on his morality and attitude, and insisted on fairness. However, in the Han Dynasty, Dong Zhongshu, he actually asked people to “correctly say that they are not profitable, and understand the truth and do not consider them. href=”https://twsugargirl.org/”>Break the price ptt” and the viewpoint is towards extreme. The social changes in the Song and Ming dynasties made students raise doubts, which is in line with the proof of historical development. As Ye Xing pointed out: “‘Reality is not profitable, and the enlightenment is not meritorious’. This sentence is very good at first, but it is completely misleading if you look at it in detail. The predecessors benefited others but did not regard their achievements, so the Taoist illuminated. Later Confucians practiced Zhongshu’s arguments, and since they were not utilitarian, the Taoist ones were useless. ”[6]324 The Yuan of the Qing Dynasty even advocated the correction of Dong Zhongshu’s concept to “correct his reputation and praise his benefits, understand his way and calculate his achievements”[7]163, which is also a discussion that responds to the tide of the times.
There are four contradictions between nature and emotion. Nature and emotion are also contradictions in assessing the structure of personality. Chinese thinking often judges the superiority and inferiority of personality based on this contradiction. Mencius said that humanity is good and focused on nature, while Xunzi said that humanity is evil and evil Eyes in love 2. During the Han Tang Dynasty, the third and third ranks of sex appeared, which could not avoid the personality level being abandoned by the later generations. Li Ao, who was deeply influenced by the Buddha, proposed the argument of rejuvenating emotions. Life is unrestrained, which is like a “original sin” that cannot be forgiven.
Wang Fuzhi familiarized himself with the various basiss of personality level and the dissemination of the concepts that occurred in later generations. He insisted on the real standpoint and evidenceConsuming the pipeline method 3 is to oppose the extreme initiative of abandoning people’s hearts, desires, emotions and benefits. Under the influence of Zhang Xuan’s thoughts, he proposed a new plan to divide it. “Zhang Zi