【許寧】朱熹對一包養app張載理學命題的再詮釋

Keywords

Zhang Hui; Zhu Xi; Taiwei is in aura; mind and character; reason is different

Note

Zhu Xi highly determined Zhang Hui’s personality and atmosphere, and believed that “Yinqu is serious and Mencius is grand”[1], which is comparable to Mencius. The position of Yinqu in the history of Confucianism can be called “one person has been beaten since the Meng family”[2]. What is undeniable is that Zhu Xi also criticized many criticisms of the study of the sacred school, such as the criticism of Zhang Xun’s “Qingxia One Year Night” viewpoint, but overall it is more absorbed than rejection, and the expression is higher than the difficulty. It is precisely based on the focus of Zhang Xuan theory that Zhu Xi established a broad, subtle and colorful science system, and realized the scientific communication across time and space.

1. Zhu Xi’s comment on “Taiwei is in a hot air”

(I) The two relationships of “Taiwei is in a hot air”

The academic community has a different interpretation of the “Taiwei is in a hot air” issue. This article adheres to the principle of “solving by zip” and briefly sorts out the virtual relationship based on Zhang Xu’s “two-one” thinking. Tang Junyi pointed out: “We only know one of the two things about the words of the sacred. If we only know the sacred but not the atmosphere, we only know the sacred but not the atmosphere… we lack the sacred water. But we do not know the sacred water. We do not know the sacred water. We also use the two views as one. We also lack the sacred water. “[3] He advocated that Zhang Xiu’s philosophical thinking should be “two” and “one of the two”.It is a very insightful explanation to regard the “two ones” as the basic principle of the Zhang You Philosophical System.

Zhang Hui had a clear self-perception of the “two-one” relationship. He emphasized: “If two do not stand, one will be unsatisfied; if one fails, it will be two-use breath.”[4] Specifically speaking of the virtual relationship, “two-one” means reminding the difference of the virtual atmosphere, which is called “different”, which contains the intrinsic theory of the universe; “one-one” means the moral nature of the virtual atmosphere, which is called “original” means the intrinsic theory of the universe. Therefore, this article describes the two major relationships of “Taiyin is the same as the air” from phase division (“having differences”) and combination (“this first”). [5]

First, “Taiwei” and “qi” are related. “Taiwei is invisible, the essence of the atmosphere.” (“Zhengmeng Taihe”, “Zhang Lu”, page 1) It can be seen that “Taiwei” and “gain” are different, and are related to the metaphysical universe. As the “Taixian” body, it has the following characteristics: First, it is absolutely inverse, Zhang Xu believes that “Taixian” is the supreme and unparalleled “the ultimate one”; second, it is the fundamental nature, since “Taixian” is the “ancestor of Liuhe”, it is born from all things, “people also come from Taixian” (“Zhangzi Record”, “Zhangzi Collection”, page 324); third, it is ultimate nature, he also pointed out that “any invisible thing is easy to be damaged, but Taixian is not irritated, so it is the most realistic” (“Zhangzi Record”, “Zhangzi Collection” , page 325), confirming that “Taiwei” is an abstract, invisible, and constant and broad ultimate body; fourth, it is beyond nature, “Taiwei” is the foundation and origin of moral value, such as “Taiwei, the origin of benevolence” (“Zhangzi Record”, “Zhangzi Collection”, page 325), and “Liuhe takes virtue as virtue, and the most good one is virtual” (“Zhangzi Record”, “Zhangzi Collection”, page 326), explaining that “Taiwei” is the basis and source of the values ​​of moral values ​​such as benevolence and morality.

Zhang Liu made many regulations on the “Taiwei” body, which reminded the difference between it and the sub-synthetic atmosphere, highlighting the first and absolute difference of the body. As Lin Lechang pointed out: “The relationship between Taishuang and Qi emphasizes the transcendence of Taishuang and the pre-reality of logic, which forms the level of the universe’s innate discussion.” [6] Zhang Xu proposed “the name of combining Taishuang and Qi” (Zheng Meng Taihe, Zhang Xu Collection, page 9), which clearly shows that the distinction between “Taishuanginclusive” and “qi”, the two are different rather than similar relationships. According to Zhang Xu’s thinking rules of “no difference and no harmony” (“Zheng Meng·Qian Xu”, “Zhang Liu Collection”, page 63), there must be differences between the corresponding “Taishen” and “emotion”. Zhang Xuan talks about “dividing” and “combining”. He talks about the purpose of “harmony”, and the relationship between humans and heaven. Zhang Xuan talks about the vigor and the heavens are “two”, and the saying “original one” and “unity” are “not sacrificing”.

Secondly, “Taisha” and “qi” are related. On the one hand, “too dirty cannot be as good as incompetence” (“Zhengmeng·Taihe”, “Zhang Lu Collection”, page 7), “knowing that Taiwei is like aura, it is indestructible” (Zhengmeng·Taihe”, “Zhang Lu Collection”, page 8), “Taiwei” as the natural basis and main reason for the creation of all things, must be realized through the use of style and cultivation of “qi”; on the other hand, “Qiwei is still Taiwei” (Zhengmeng·Taihe, “Zhang Lu Collection”, page 8), “Taiwei” is invisible, not absolute emptiness, but full of vitality of the universe.

Because “Taixian” and “gas” have an original unity, in the process of being born from all things, the two appear to be “virtual and energy, and gas fills virtual” [7], and each other feels mutually related, and the mutual is mutual. Zhang Hu’s emphasis on the combination of “Taixian is the atmosphere” is to establish the “Taixian” body on the basis of “actual existence” and to completely eliminate what Buddha said, “describing the six-aligned sun and moon as illusions” (“Zhengmeng·Big Heart”, “Zhang Huo Collection”, page 26), “pointing the wandering soul to turn back” (“Zhengmeng·Qianxiu”, “Zhang Huo Collection”, page 64), and other views that deny the real nature of the world and the true nature of life. Lin Lechang emphasized: “The correlation between Taishuang and Qi emphasizes the correlation between Taishuang and Qi and the coexistence of no order, which forms the natural level of the universe.” [8]

(2) The theory of the universe: “Taiyu” is pointed out with “Heavenly Law” ”

Cheng Xi believed that: “Yin Yin is the air, the physical and the physical; Tao is the Tai Yin, the metaphysical.” (Volume 1 of “Henan Chengshi Cuiyan”, “Two Cheng Collections”, page 1180) “Tai Yin” is the metaphysical way, and “qi” is the instrument under the physical. Therefore, in Cheng-Zhu’s ideology, “Taiyin is the air” is transformed into a metaphysical relationship with the metaphysical. “The truth of Taiwei refers to the metaphysical. Since it is said that the metaphysical on