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The “Turning of Vapor” in the Confucian Confucianism Area
Author: Zhou Lei (Doctor of Philosophy, Professor of Assistant Professor of Shenzhen University of Science and Technology)
Source: “Confucian Research” Issue 6, 2019
Time: Confucius was in the 2570s Gengzi Puyue day at the beginning of the month of Jiachen
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Fund Project:National Social Science Fund Youth Project “Ming Dynasty ‘Gasu Studies’ Research on the Field of Confucianism in East Asia” (19CZX030)
Abstract:Easiology is not only one of the important residents of Confucianism in the Song and Ming Dynasties, but also formed the main component of Confucianism in East Asia. The study of the Chinese modern Chinese tradition of “primordial universe theory” and “ethnic virtue atmosphere”. After translating the “reason-based” of theory to “emotion-based”, it put forward its own opinions on the theory and ethics, and thus opened up a new way within the Confucianism of the Song and Ming dynasties that are both different from the theory and the mind. In the field of Confucianism in East Asia, the rise of energy has revealed the diverse development of “theory of theory” in the East Asia region, and is an innovative attempt by Confucians in East Asia to explore the “metamorphosis” thinking.
“Eastern Confucianism” is not a concept that needs no certification. In fact, the academic community has discussed the conditions and applicable scope of the establishment of Confucianism in East Asia [i]. The Eastern Asian Confucianism mentioned in this article mainly refers to the relevant thoughts of some Confucian scholars in the Ming Dynasty in the field of “civilized Eastern Asians”. By understanding the above conditions, we can clearly confirm that Confucianism in East Asia is not a practical Confucianist who is in short-term maintenance, but we analyze and study the thoughts of Confucianists in East Asia in the 16th and 17th centuries.
At present stage, the popularity of the Eastern Asian Confucianism study was Zhu Zi and Yang Ming. During the longer historical period, Zhu Xi and Yang Ming dynasties represented the mainstream situation of the development of Confucianism in the Song and Ming dynasties. In the 13th year of Yongle (1415), the court carried out three major works, “Five Books”, “Four Books” and “Natural Reason”, and Zhu Zi learned as the official position of the Ming Dynasty to gain a step further. Tokugawa Shogunate (written by 1603-1868, body still trembling.) In the second half of the year, the Shogunate pursued the “ban on political and heterodox learning” policy, and used non-Shuzi’s thoughts as “Shuzi” to dispel them. At the same time, the Shogunate and various vassal schools were established, using Zhuzi’s learning as the teaching system, so that Zhuzi’s learning was taught in japan(Japan) position has been significantly reduced. In addition, during the nearby period, a group of dynasty scholars represented by Li Huan (1501-1570) conducted a detailed analysis of the many fates of Zhu Zi’s academic issues, and thus promoted the Zhu Zi’s academic research to Cen Ling [ii]. And Yangmingxue has been born with a strong and decent life. After spreading to japan (Japan) and the Korean Fruit, the promotion of Confucian scholars such as Nakae Ewan Tree (1608-1648), Zheng Tiao Dou (1649-1736) also achieved a certain level of development. From this we can see that if the East Asia region in the 16th and 17th centuries is used as the assessment target, Zhu Zixue and Yangming will undoubtedly become the two main forces for the development of Confucianism. Therefore, the discussions of Zhu Xi and Yang Ming School naturally became a hot topic in the current East Asian Confucianism.
This article proposes the “‘game transition’ in the field of Confucianism in the East Asian Confucianism”, aiming to sort out the phenomenon of the “game learning” [iii] system from the head and analyze the theoretical concerns behind it. It is necessary to explain that the so-called “game transformation” is not a global combination of science. If the mainstream of East Asian Confucianism turns togame, it is not suitable for historical facts. The purpose of this article is to place one of the academic trends of the era of “redirecting the spirit of atmosphere” in the field of East Asian Confucianism for assessment. While demonstrating the development of Confucianism, it is positioned from the perspective of thinking about the spirit of Confucianism in Song and Ming Confucianism and even East Asian Confucianism.
1. From the beginning of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of the study of There are two aspects that deserve special attention when compiling the gas traditions of modern China: one is to describe the “ethnic spirit” of the universe that produces all things, and the other is to discuss the “equality of virtue”.
The concept of “yuanqi” was seen earlier in “Yuguanzi”, and its text briefly states: “Subtle is the beginning of Liuhe… Therefore, Liuhe is formed in Yuanqi, and thousands of things are passed through Liuhe.” [iv] In this quotation, it is clearly confirmed that Yuanqi is the originator of the transformation and production of Liuhe, and Liuhe is born from Yuanqi. There is also a discussion of Yuanqi in “Huainan Dung Lie”, which is special in that it is determined to be at the beginning of Yuanqi and there are stages such as “天子” and “universe”. “Tao starts with Yinqi, and Yinqi produces the universe, and the universe produces (天子) Qi. (天子) Qi is boundless, and the clear Yang is weak and devoured and becomes the sky, and the heavy and defecating one is condensed and becomes the earth”[v]. In other words, at most, in terms of ultimate meaning, the primordial energy is not the final “existence”. In history, many Confucians have accepted the theory of Yuanqi transforming into six kinds of things, but they have developed disagreements about whether Yuanqi can form the “original body” in philosophical meaning. From these disagreements, we can see the divergence of the development of the gas theory.
Setting the metaphysical body besides the genomic atmosphere is the first path to the development of the genomic atmosphere. This path follows the development of the Han Religious Religion Dong Zhongshu (179-104 BC) in Zhu Xi (1130-1200) The Song Confucians represented by the representatives reached maturity. In “Year and Breeding” [vi], Dong Zhongshu made a separate expression of “Yuanqi” and “Yuanqi”. “Yuanqi” refers to the root of the transformation of all things in the universe, while “Yuan” means “original” and “true”, representing the highest body and containing a metaphysical meaning. There are certain disputes in the academic world about whether the primordial and primordial atmosphere can be equal. This article believes that the setting of the concept of “element” has shown a thinking direction, that is, to separate the metaphysical body from the atmosphere. Finally, the world of metaphysical principles was constructed for the Song Confucians represented by Zhu Xi. Zhu Xi believed that in the meaning of the original theory, reason precedes the atmosphere, and the atmosphere is born from reason. “If there is no such atmosphere, there will be this principle; if there is this principle, there must be this atmosphere” [viii]. It should be said that on the one hand, theoretical thinking promotes the development and perfection of the “reason-based” intrinsic theory, but at the same time it also means that the metaphysical atmosphere is eliminated from the elements of the body.
The Yuanqi face egg is beautiful? Could it be…that person? The second path to development is to regard the genus as the root of metamorphosis and to set the genus as a unique body. As the original body, the atmosphere has no doubt metaphysical meaning, and if you examine it from a human perspective, you will often find that the atmosphere is also given to the moral attribute. In fact, before the two-part framework of “reason-emotion” in Song Confucianism was established, modern class