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The problem that Zhu Zi said about the heart and heart is already posed

Author: Bai Fahong (speaker of the School of Philosophy of China Science and Technology)

Source: The author authorized the Confucian network to publish, published “Philosophy and Civilization” No. 4, 2024

Content summary: Zhu Zi’s comment on “people’s heart and heart” is adopted “China<a The form of "unreleased" in Taiwan Baozhuang.comYong” means that the problem that has not been released is a problem that Zhu Ziren said must face. It is generally believed that Zhu Zi’s people have developed their hearts and minds, but this understanding of the serious consequences of the “big foundation” failure due to the undeveloped attendance. In fact, Zhu Zi’s understanding of the Taoist heart is not limited to the stage of development. The Taoist heart has both not yet developed, while the human heart is only based on the development. Therefore, Zhu Zi’s self-centered mental thinking and new statements have gained great importance in the human heart, which means that Zhu Zi’s mentality and harmonious nature are in the same way.

 

Keywords: Human heart, Taoist heart, undeveloped, already developed, Zhu Zi, Luo Qingfeng

 

 

The problem of human heart Taoist heart originated from the Song Dynasty’s Confucianism on “Shang Shu”. “The human heart is dangerous, the Tao heart is subtle, the essence is unique, and the ability is only to be able to be the most important, and the supreme words are the most important.” The characteristic of the Song Confucians’ commentary is that they are rational and chemistry in nature, and introduce issues such as mind and nature, and kung fu. The Song Confucians’ comments are rich and diverse. From the perspective of classical remarks, some explain the explanation from the “Lord of the Book of Heaven” “Registration” “Heavenly Principles and Human Desire” Caiming the price ptt, some explain the explanation from the “Realization of the Heart” in “Mencius”, some explain the explanation from the “Reservation of the Mind” in “Mencius”, and some explain the explanation from the “Doctrine of the Mean” “Before Issued”. [1] Among them, Zhu Zi’s comments are very complicated. At most, there is a process of development and maturity when touching and following the above three comment plans. [2] But as far as Zhu Zi’s mature form of the heart and mind of the heart of the heart of the people is explained by the “Doctor of the Mean”‘s “before developed”, this shows that Zhu Zi’s mature statement of the heart and mind of the people comes from the basic fact of “Preface to the Chapter and Sentences of the Doctrine of the Mean”. In this regard, it has not been discovered before it has been discovered. It is a fundamental problem that Zhu Zi people say in the heart of Taoism.

 

From the perspective of Zhu Zizhe’s academic development, with the construction of the new theory, Zhu Zi established the thoughts that had not yet developed, which is the basic content of Zhu Zi’s mental discussion. The human heart is a major issue in Zhu Zi’s heart, and it is not enough to not touch on the problems that have not been developed. It is generally believed that Zhu Xi’s hearts and minds are all related to the development status. Now Zhu Xi uses psychological needs to understand the hearts of the people and the four ends of the minds to understand the hearts of Tao: “And just as people know that the thirst and coldness are cold, this is the heart of the person; being ashamed and shameful as the heart of Tao.” [3] The psychological need of thirst and coldness points to specific things outside the heart, which is undoubtedly the problem; the question of being embarrassed, shameful and shameful as emotions is also undoubtedly the problem. See, willPeople’s hearts and minds all see that they have developed states with direct textual evidence. However, if the heart of the human heart is only developed, then how can we understand the lack of undeveloped? Only by solving this problem can Zhu Xi’s basic thinking that has not yet developed has a sense of mind, and only then can the completeness and complexity of his mind be realized.

 

1. Review of history: Taking Luo Qing as an example

 

In the thinking of “the human heart and the Tao heart” in “the Doctrine of the Mean”, a kind of emotional description plan is: take the Tao heart as the undeveloped, and take the human heart as the development. Zhu Zi’s previous psychologists Yang Jun, Lin Zhiqi and others all understood this way. Yang Shi said: “Who can overcome the subtlety of the Tao heart without being meticulous? Only when the subtlety of the Tao heart is experienced by the fact that joy, anger, sorrow, and joy are not revealed, the meaning is self-evident, and it is not within the reach of words.” [4] It is clear that the Dao heart should be regarded as the “Happiness, anger, sorrow, and sorrow” in the “Doctor of the Mean”. Lin ZhiqiBaoqingapp said: “Since the one who develops is already dangerous and uneasy, those who have not developed will also be subtle and difficult.” [5] It also clearly shows that the state of “human heart is only dangerous” is regarded as developed, and the state of “Tao heart is only subtle” is regarded as undeveloped. Zhu Zi’s students also had a similar understanding from Zhou. The “Zhu Zi’s Words” records: “The man said: ‘The man’s heart is that joy, anger, sorrow and joy have been developed, and those who have not developed are the heart of Tao.” He said: ‘However, those who have developed are not cited?’” [6] From Zhou, he clearly believes that the heart of Tao is not developed, and the heart of people is already developed, which was criticized by Zhu Zi. However, Zhu Zi’s counter-question is not very clear. “If anyone has developed it, he can understand two different ways of understanding.” First, the heart of the people is the Tao and the heart of the Tao and the heart of the Tao belongs to the development; second, the heart of the people is only the one that has been developed, and the heart of the Tao is still in two stages before it has been developed.

 

In the ordinary understanding of Zhu Zi’s heart and mind, the first understanding prevails the mainstream, just as Zhu Zi’s later study of Hu Wenbing clearly said: “In this way, there are differences in the heart and mind.” [7] In modern academic research, this understanding has also become a common understanding, such as Meng Peiyuan, Chen Lai, and Li Mingxiu[8] Teachers and teachers all adhered to this. In this understanding, Luo Yang’s view of the Ming Dynasty deserves special attention. He believes that Zhu Zi’s view of the mind and mind have already developed, but he does not agree with this statement, so he criticized Zhu Zi. Luo Qing said:

 

“Everyone who speaks of the heart has already been discovered.” Cheng Zilu said this, but since he thought it was not correct, he changed it. Zhu Zi’s words, the effective words of Cheng Zi’s old sayings have not been corrected. For example, the “Book of Changes” refers to the fact that the heart and mind have been developed. The words “The reason why those who know are different” in the “Preface to the Mean” also mean that they have been developed. What I fool says is “not to decide one” is one of them. [9]

 

First viewing the mind as having been discovered is what Zhu Zi Zhong and Old said. Luo Qing found that it can represent Zhu Zi’s mature thinking of the “Preface to the Doctrine of the Mean” Chapter and Sentences.〉and “Big Yu’s Interpretation” complement the hearts of people. Then, she looked down at the audience and saw several thoughts that they had already been released, which seemed very problematic to him. Regarding Zhu Zi’s discussion, Luo Yang’s statement is worthy of serious treatment. If Luo Qing knew it was true, then Zhu Zizhong’s thoughts after the new statement would be inconsistent with each other. What is more serious is that the “Preface to the Chapter of the Doctrine of the Mean” represents Zhu Zi’s mature thinking about the problem of the mind and nature. If people in this way have all thoughts of the mind, can this mean that Zhu Zi’s basic understanding of the heart has returned to the old saying of Zhonghe, and can be regarded as Zhu Zi’s determination of his old age? Of course, in Luo Qing’s opinion, the view that people’s hearts and minds have developed is only the “unresolved” of Zhu Zi’s “unresolvedness” and is also the phenomenon of Zhu Zi’s “not decisive” and cannot be considered as his old age.

 

Ro Qing took a step forward and pointed out that Zhu Xi regards people’s hearts as having developed, which will form a grand shortcoming in thinking. He said: “The Heart of Tao” in “Yu Shu” is what “The Book of Songs” says, “Man is born calm, and the nature of heaven”, which is what “The Doctrine of the Mean” says, “It is the great version of the whole country before it is released”, and it has bee TC: