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The Holy and Ordinary: The Problems of Confucius’ Realm of Life and Its Development
——The Seminar of the Episode of the Chapter “I am Five Ten Thousand Psychological and Social Sciences”
Author: Wang Yubin (Shanxi Major Philosophy and Social Sciences Institute)
Source: “Philosophy Dynamics” Issue 10, 2018
Time: Confucius’s 2570 year old month of the fourth month of JihaiBaocai Sweetheart NetworkGuimao
� However, as Confucius’ “sage” was slowly confirmed, the reason why many scholars after Wei Dynasty believed that Confucius, who was “can do not learn but could” downgraded and described this process of “learning to become a saint” was to “legise for the learner” through the method of “hiding the saints and being ordinary”. The problem is that although the “retirement” strategy of “hidden and ordinary people” eliminates the power between “learning knowledge” and “birth knowledge”, it has the danger of separating the words and actions of the sage, being a person and self-containing oneself. Therefore, the principle of “certification” of “the holy way is invisible” has been established from the head by some other scholars. Insisting the pipeline But “the holy way is invisible” also contains an internal problem, that is, can “seventy and not do whatever you want” be “just good” to mean the “best” of Confucius’s life state? In this regard, Zhang Xiu’s interpretation instigated the “unstoppable” sacrificing Confucius’s realm of life.
Keywords: Confucius/cannot learn but knows it/that is, it is ordinary but sage
《Speech·For the Government》 says: “The Master saidCover the amount of money: ‘I am five-ten-minded and determined to learn, thirty-fifty-minded, thirty-four-minded, thirty-four-minded, thirty-four-minded, thirty-four-minded, thirty-four-minded, thirty-four-minded, thirty-four-minded, thirty-four-minded, thirty-four-minded, thirty-four-minded, thirty-four-minded, thirty-four-minded, thirty-four-minded, thirty-four-minded, thirty-four-minded, thirty-four-minded, thirty-four-minded, thirty-four-minded, thirty-four-minded, thirty-four-minded, thirty-four-minded, thirty-four-minded, thirty-four-minded, thirty-four-minded, thirty-four-minded, thirty-four-minded, thirty-four-minded, thirty-four-minded, thirty-four-minded, thirty-four-minded, thirty-four-minded, thirty-four-minded, thirty-four-minded, thirty-four-minded, thirty-four-minded, thirty-four-minded, thirty-four-minded, thirty-four-minded, thirty-four-minded, thirty-four-minded, thirty-four-minded Jing Yingcheng said: “This chapter is the master’s life years.” ① Cheng Shude said: “This chapter is the master’s life experience in his life.” ② Since it is the “year” and “learning” of “the master’s own teachings”, its authority and thinking value are unknown. Therefore, the scholars are very interested in reading this chapter, and many interesting topics are revealed. This article sorts out the history of the chapter “I am committed to learning” and reveals the problems and Zhang Li of Confucius’s life state contained in it, and explains how these statements expand and deepen our understanding of Confucius’ life state.
1,“His holy and ordinary”: From “learning knowledge” to “birth knowledge”
From Confucius’ related words and deeds in “The Book of Songs”, the meaning of the chapter “I am fifteen and determined to learn” is not difficult to understand. It is worth noting that Confucius divided “people” into four categories: “can be able without learning”, “know when learning”, “know when you are trapped” and “know when you are trapped” and “know when you are trapped without learning”, and admitted that “I am not capable without learning, but I love the ancients and are quick to seek it” (“Shuer”), and clearly put myself on the level of “know when you are trapped”. From this perspective, from the life journey of “fifteen to five” to “seventy to do whatever you want without being sanctioned”, what is revealed is the learning order and the order of advancement of virtue with “good learning” as its excellent quality. “Learning to become a saint” means that Confucius was not a saint who “cannot be able to learn”, but a “common man” with high loyalty, faith and strong wisdom. Through his persistent efforts and his daily demands, he finally achieved the state of “no matter how he wants, he does not go in a manner”.
Difficult to the self-positioning of Confucius’ “learning and knowing”, Zicheng began to love Confucius as the “sage of heaven” (“Speech Zihan”), and in a certain sense it opened the question of whether Confucius’ “sage” was “generated” or “learning”; after Confucius passed away, Zicheng, killing me, and Youruo continued to sage Confucius, believing that Confucius was worshipped by Shun and had never been around in his life. In the Han Dynasty, Confucius was deified in the classics of the Black Emperor who was the son of the Han Dynasty who was in charge of the law due to heaven. In this way, the sacred “Confucius” constantly sways and overturns Confucius’ self-abstract engravings. We see that Wang Chong of the Donghan period also intended to maintain Confucius’ “original abstraction”. He believed that “the saints who are determined to learn” should be taught that they should be saints. Learning from saints, they know that they are not saints” (“Yuheng·Liuzhi”), and the meaning of “the will of heaven” is actually “the will, and that is. It is not to keep the price and those who are saints and say saints think that Confucius has not yet obtained the saints” (Song Wei had to reply, “I have nothing to do, I will come back and take a look.” “Yuheng·Zhili”). However, Wang Chong’s retaliation for “learning to become a saint” could not stop the tide of sacred Confucius, so the “can be able to learn without learning” completely replaced “learning to know” during the Wei Dynasty. The problem is that “learning knowledge” is actually Confucius’ self-determination, and the major data in “Theory” also point to “learning knowledge”. The transformation from “learning knowledge” to “productive knowledge” does not necessarily mean that the complete effect of “learning knowledge”. In this way, how to “生分彩官网彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩</a
The students’ interpretation of the chapter “I am fifteen and determined to learn” was precisely what deepened and became outstanding since the Wei Dynasty. Unfortunately, due to the loss of Wang Bi’s “Strange Sense” and Guo Xiang’s “Strange Symbols”, we cannot know how Wang Bi, who solved the problem of “the sage is indifferent” and “the sage is indifferent”, nor can we guess Guo Xiang’s method of solving this problem, but their mysterious thoughts actually affect Li Chong’s view of the East China period:
The sage is profound and mysterious, and it is not clear. Therefore, those who come to see things in the world should not be tempted by using them to shape the objects! The desolation of the uniqueness and the quality of the immortality is to encourage the child to be ambitious and to study. After learning for fifteen years, the merits can be established. From the beginning of learning from the heart, the end will be done well. It is expensive and does not follow the law. It is easy to perform, and then it is agreed to give it to you. As an example of teaching, Bao Sheng Sweetheart Network It is very important to be aware of it. ⑤
In Li Chong’s opinion, the essence of the chapter “I am fifteen and determined to learn” is the “example of teaching” set by the saint who “is profound and profound, profound and unrecognizable” to “receive things in the world”. This means that the 博取 in spite of this sentence, but the 博取 is indeed Confucius’ self-description, but the teaching of the mortal cat is not the original sentiment of the saint, but the teaching of the mortal cat is wrapped