【景海峰】“理”一包養網在中國文明中的意義

【Author Introduction】

Jing Haifeng, director of the Shenzhen Institute of Humanities, director of the National Research Institute, and professor of the Department of Philosophy. He is an important part of the teaching and research on Chinese thinking history, philosophical history and civilized quality.

【Abstract】

The “reason” is a common focus in the entire history of the development of Chinese civilization, and is also a symbolic concept of civilization transformation. In the literature of hundreds of schools of thought in the pre-Qin period, there is no big deal of “reason”. The history of the evolution of the concept of “reason” is a history of the integration and development of Confucianism. The first layer is the so-called “facts and truth”; the second layer is the so-called “truth”; the third layer is the so-called “meaning”; and the fourth layer is the so-called “facts and truth”. “Reason” and “nature” have their own interests in Chinese traditions. Sometimes speaking “nature and reason” in theory is not what the ancients call “sensory”. After the Eastern “sensory” concept was passed on to China, there was a process of slowly understanding and digestion, and there were still many changes and integrations in the middle. “Sensibility” is often connected to the objective recognition activities, scientific experiments, and natural discoveries.Sweetheart Network‘s expression method is a different expression method of authentic science and represents the most basic energy of science. The second Cheng talked about “nature law” actually based on the meaning of the intrinsic theory. The intrinsic law contains all things, or perhaps it is said that the intrinsic law is the basis for the existence of all things, it is the highest “one”, the “existence of the intrinsic theory”, and the most basic basis for the value of human existence worth realizing and able to be explained.

“Reason” is a very important focus in the entire history of the development of Chinese civilization. Is it me?” “I get off work at six o’clock” is a civilized concept of transformation. In the pre-Qin era, the school of Zizi did not talk about “reason”. In the thoughts of Confucianism, Mohism, name, law, Taoism, and Yinyang, “reason” was not a major concept. After the Middle Ages, especially after the rise of the Song Dynasty, the theorists’ statement on the essence of “reason” was a step forward compared to later generations. Therefore, the concept of “reason” is prominent and becomes the most important symbol in the new era of Chinese civilization. Just like in the pre-Qin era, no matter which school and school were talking about “Tao”, “Tao” is a focus concept.

Therefore, the history of Chinese civilization from the Arizona era can be divided into two stages, one of which is the stage of “Tao” and the other is the stage of “reason”. In other words, from the beginning of the Song Dynasty’s emphasis on ideological thinking to the next day, it was actually an era of “reason”. Therefore, this concept is often valuable for understanding and understanding the length of Chinese civilization, and it has the main meaning of sorting out our world of thinking.

1. The appearance of “reason”

In the literature of hundreds of schools of thought in the pre-Qin period, in fact, no “reason” is actually spoken of. Confucius talked about many main concepts and models, such as benevolence, righteousness, tribute, respect, broadness, trustworthiness, agility, and wiseness, benevolence and courage. There was no relevant content of “reason” in the “Four Virtues and Eight Virtues” mentioned by people at that time. There is “reason” in “Mencius”, and “Xunzi Jiebi” also says “You can know that the principles of things are”, but there is no deep meaning. Taoist Laozi and Zhuzi don’t talk about “reason” too much. “Laozi” has no “reason”, and “花” has “reason”, but it is not the main concept. At the end of the war, that is, in the thinking of the Legalists, Han Feizi, the great master of the Legalists, that “Li” has a slightly higher status. He combined “Li” and “Tao” to speak, and there was a saying that “Ruo is the text of things; Tao is the reason why all things are formed”②. It was not until the end of the war that “reason” began to enter the concept sequence of slightly main points. Therefore, in the entire pre-Qin era, it was a state of not very “reason”. At that time, it was a “devotion” for celebrating gifts rather than a “reason” for things and reason. This long and short time were often interesting and thoughtful. Later, “reason” had a larger period, and even replaced the most important concepts in the pre-Qin period, becomingThe important model of Chinese civilization after the Middle Ages was more complex and the content was more in-depth. These all involve the transformation of civilizational form, the integration of the three religions, and the problem of the representative scholars of Song Dynasty focusing on the world of Chinese people’s energy. They create this concept as the cornerstone of the most focused thinking system.

The origin of science usually starts with the “Five Sons of the Northern Song Dynasty”, but the process and evolution of the concept of “reason” are actually earlier, and the process is also more complicated. For example, when it comes to “nature” and “reason”, “nature” and “emotion”, they have been exploring since the end of the war. The status of “reason” in the “character” learning structure has been discussed before the “Five Sons of the Northern Song Dynasty”. From the verbal style that rose up in the late Donghan era, to the “People’s Records” by Liu Shao of the Three Kingdoms, it includes Wang Bi’s “nothing is wrong, there must be reason” in the mysterious and famous theory thoughts and Guo Xiang’s “things have reason, everything has a proper way” and the richness of the form of “reason” and the in-depth connotation of “reason” at a certain level. However, the uplift of the “reason” model should be the result after the integration of the three religions. If there is no large-scale civilized excitement, the concept of “reason” will not actually have such a high status. After the purge of the Sui and Tang Dynasties, Confucianism emerged from the beginning. After several hundred years of development, the new form of Chinese civilization has found a more convincing concept. At this time, the “reason” as a philosophical concept appeared.

On the one hand, the teachings have had an impact. The Chinese sect talked about the “Four Dharma Realms”: the Dharma Realm of Things, the Dharma Realm of Things, and the Directors. Their meanings are from the theory of things that are formed by the harmony of causes and conditions. For example, our eyes have feelings and perceptions about the realm of form, and then we will say that this is a specific object, the so-called picture that forms the world before us, and this is the realm of matter and Dharma. However, in the teachings of the 彩票网站 model, those things are false and illusions, because they are all formed by integration and combination, and they are reborn and have no “self-nature”. We should pursue the meaning behind it or find out the reason it presents, and find something else, which is the so-called realm of theory and Dharma. Hua is a serious way of talking about it from a system of sensibility. The “knowledge” in this is the activity process of mind-consciousness. The energy-repellent activity is stimulated by the outside world and then formed into the picture in front of it. This process is very complicated and practical.Contents of the actual exposure and energy analysis. Of course, the “平台” in the theory and Dharma realm are different from the Confucian “facts and principles”. The latter is a world-wide theory and determines the existence of object-oriented reality. It is not the same system as Chinese strict thinking.