requestId:684c3e14705403.02102774.
Spiritual and Sentiment
Author: Yang Hu (speaker of Huayang Department of Philosophy)
Source: “Beijing Institute of Technology. Social Science Edition” 2020 Issue 2
Time: Confucius was the 8th day of the third month of Gengzi in 2570 Guiyou
� Jesus March 31, 2020
Summary:
Contacting is the concept used by Chinese philosophy to express the occurrence of certain connection activities and their present status when “things” (people, things, principles, things, etc.). The sensory theory penetrates the main line of Confucian philosophy. The mainstream thinking of Confucian mind and nature reveals the meaning of sensory in the opening and display of mind and nature, that is, sensory is the self-expanding mechanism of the mind and nature, which conceals the double-rooted sensory understanding. Sensation is the ultimate foundational work. The mind is the presentation of sentiment, not the origin of sentiment. It can be said that “no feeling is heartless.” In life, one’s own sense of self-interpretation and self-interpretation, the character is exposed to the predecessor, and the human heart is born in the original sense of life; people always jump in the “forget each other” and “conversation” of life. In the relationship between subject and object, the human heart feels infected and blocked and has the intention to understand, and the greatest ability they can win is to “have” something through obstacles – both people and things are presented here. In this regard, inducement is indecisive: indecisive is the unity of the analysis of indecisive communication, and indecisive is first analyzed in the ability of indecisive communication; indecisive communication is a comprehensive unity of indecisive communication, and indecisiveness is a concrete state in indecisive communication activities. In the actual appearance of human heart, sensation and obstacles are accompanied by each other, and the human heart is immediately sick and medicine. These two-way virtual and double-way loops have their true meanings. In the “real” “the mind” of “the mind” means “no mind”, “seeing” (now) the cause of all things is unrestrained; viewing unity and dedicated is all heart, and the human heart has its roots, emotional manifestations, and without waiting, we can meet others and I can’t see others; watching a thought means all thoughts, and all states of this “human world” are “in touch”, and seeing things oneself is unrestrained; thus, in the viewing of existence, we can establish an impulse attitude for individuals. When life continues to be moved, and the desire to change is necessary to have a chance to change. It must be based on the unity and dedicated thoughts in the real process of communication, and it will be manifested in a concrete way in the actual communication process. In this way, it is said that the predecessor of sensory is capable of maintaining the nature of the actual appearance of the self-contradictory evidence.
Keywords:View; Sensation; Independence; Benevolent love; Tragic; Independence; Reaching; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; Arithmetic; The mainstream thinking path in Confucianism’s theory of mind and nature reveals the meaning of sensory in mind and nature, that is, understanding sensory as the essence of mind and nature.Open the display mechanism. The author believes that sensation is the ultimate foundational work, and the mind is the presentation of sensation (although this is also a certain influence), not the origin of sensation. This article discusses the mechanism, state and the structure and mechanism of realization of sensory activities, and discusses the complete transformation of mind and thoughts, first revealing the incompleteness of the causes of human and the world, and manifests it in the process of real-life communication. Everything in this “human world” is “inspiring”, and establishes an extremely positive attitude for individuals in the view of existence.
1. Not feeling heartless
On a normal point, in Chinese philosophy, sensory concepts are used to express certain connection activities in “things” (people, things, principles, things, etc.) and their presentation status. The concepts related to this also include sympathy, emotion, touch, and response. In terms of the subtle differences, the sympathetic side emphasizes the “interaction” (interaction) of feelings, and the emotion and touch focus on the “movement” of feelings. The perception instigates the continuation of feelings and response. It is precisely the connection activity that makes these concepts ordinary related.
In the existing Confucian philosophy, sensory concepts are mostly used in the context of expressing the subjective emotional activities. However, in fact, in the subjective sexual orientation, it is not limited to emotional activities. It can have three dimensions: knowledge, emotion, and intention, and the benevolence that is finally laid to the root cause, is self-conscious. [1] Confucian philosophy’s emphasis on the emotional dimension of emotion has a decisive meaning for the “presentation” of the mind and nature. For example, when Mr. Mou Zongsan talked about the “feeling” in the “Book of Changes”, he called it “the feeling of existence (0ntological feeling)” [2]. On the one hand, he said that this is “original emotion” and benevolent heart. [3] pointed out that “original feelings” are also different from Kant’s emotional consciousness in the realm of sensibility. This has its own positive meaning for revealing the ultimate foundation of the feelings of kindness, because speaking and communicating at the end is the manifestation of the feelings of kindness.
From the main line of Chinese philosophy, there are two direct sources of sensory discussion [4], one is the Mencius system and the other is the Zhouyi system. As for the Mencius system, although Mencius did not directly mention “transmitter”, Mencius’ ability to establish mind and nature from fearful and obscure emotions is entitled and proved, and he has consolidated his feelings and thoughts on the thinking of benevolent and emotional discussions in later generations.Nature; in comparison, the emotional concepts of “The Book of Changes” do not focus on emotional appearance and human heart activities, but mostly talk about the yin and yang movement mechanism of the way of heaven. After the Confucianism of the Song and Ming Dynasties, the four-book system and the “Book of Changes” system merged with the “Book of Changes” system, and the physical and metaphysical trends of integrating the mind and nature into the way of heaven became more and more obvious. In response to this, the sensational concepts contained in the “Book of Changes” were incorporated into the theory of mind and nature, mastering “silence” in the form of theory, using “silence” as the body of the mind, and using “sensation” as the influence of the mind. The completion of the thinking logic is to understand the sensory function as the manifestation of a certain spiritual body. The rationale for thinking is that sensory originates from a certain spiritual mind, which can be labeled as: no mind, no emotion.
The emotional concept of “The Book of Changes” [5] directly instigates the activities or mechanisms of sympathy between yin and yang and all things. “The Book of Changes: The Book of Changes: The Book of Changes: There is no thought, no effort, but it is not moved, and it is moved and then connected to the whole country.” This means that the Yi Tao revealed in the Book of Changes: does not require thought and artificiality, but can communicate with all things across the country through yin and yang sympathy to achieve its reality. Feeling and being unmoved are two-way descriptions of the way of inducing and being unmoved. “Stay not moving” is a further step-by-step description of “no thoughts and no action”. The easy way cannot be artificial, and the way is natural and “feeling and being unmoved”. On the one hand, it cannot help but behave in a silence, and on the other hand, it can be expressed in a sensation of all things. Here, silence and feeling are neither two states of instigation of static and movement, nor are there any distinction between physical, physical, physi
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