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From the “Yuan Henry” perspective on the differences between the thoughts of pre-Qin Confucianism and “Yi Ji”
Author: Han Huiying (speaker of the Chinese Academy of Literature)
Source: “Philosophy Research” Issue 05, 2019
Monthly income, you have to learn more from her, do you know? ”
Time: Confucius was in the 2570th year of Ji Hai, the 15th day of the sixth month of Ji Hai
However, if we carefully read “Preface to the Book of Changes” and other “Yi Chuan” chapters, we can find that the words of Confucius quoted in “Yi Chuan” seem to be slightly different from the Confucian thinking in “The Book of Changes”, and are also different from the Confucianism after Confucius. At the same time, in the section chapter of “Yi Ji”, we can also find the thought traces of different academic doors such as Taoism and Legalism, which all prove the reconciliation of the thinking system of the current “Yi Ji Ji” to a certain level. By comparing it with the Confucianism of the pre-Qin Dynasty, we can more clearly understand that the content of “Yi Ji” is mainly Confucian, and it is also a group of schools of thought. This can not only help us to more accurately understand the ideological system of “Yi Chuan”, but it is also of great benefit to mastering the characteristics of the development of international academic research in Qin and Han.
In Chinese traditional science, “Yi Biography” has been regarded as a Confucian work, especially the Master’s discussion, which is regarded as the focus of Confucianism. In recent years, with the continuous discovery of unearthed literature, we have discovered that the textual structure of “Yi Chuan” has actually undergone a longer process, and during this process, the “Book of Changes” and other schools of Confucianism in the pre-Qin period (such as the Si Meng School and the Xunzi School) have been different in their thinking. In fact, if we fully understand the thinking system of the Confucianism of the pre-Qin Dynasty and understand the thinking of “Yi Chuan” as a perfect match, we will not be able to truly and accurately reflect the rich philosophical thinking included in the “Yi Chuan” of “Yi Chuan” of course also obsesses our comprehensive mastery and understanding of pre-Qin Dynasty philosophy. Therefore, this article uses the interpretation of the four words “Yi Ji” to read “Yuan Henry” as the starting point. By analyzing the differences between the thinking of “Yi Ji” and other pre-Qin Confucian works such as “Mencius”, “Mencius”, and “Xunzi”, it further demonstrates the unique characteristics of the thinking of “Yi Ji” and its relationship with the overall pre-Qin science.
1. “Yuan is the longitude of goodness”[1]The nature of goodness is the beginning of the academic system of “Yi Ji”. For example, the “Qianyuan” and “Kun Yuan” has a starting meaning. This beginning expresses two meanings. One is to regard “Yuan” as the beginning of the inception, and the other is to emphasize the moral attributes of “Yuan” to people. Regarding the first meaning of “Yuan”, the pre-Qin Confucianism did not discuss too much, because Confucianism did not pay much attention to the problems on the cosmic genre since Confucius began. Regarding the second meaning of “Yuan”, there are many differences within Confucianism. The most famous of these is the “good nature” of Mencius and Xunzhang Schools博官网 is distinguished from “nature evil”. The two are not actually completely opposite as literally expressed. On the contrary, Mencius and Xunzhao’s humanitarian conception has many personalities. For example, both of them believe that humanitarianism has a good overall tendency, and this tendency is broad. [2] What is different is that Mencius defines the difference between humans and birds as “nature”, while Xunzi defines the same meaning between humans and birds as “nature”, and Xunzi defines the same meaning between humans and birds as “nature”, as “xunzi” as “nature” as “nature” as “nature” as “nature” as “nature” as “nature” as “nature” by humans and birds as “nature” by Xunzi as “nature” by humans and birds as “nature” by humans and birds as “nature” by humans and birds as “nature” by Xunzi as “nature” by humans and birds as “nature” by humans and birds as “nature” by humans and birds as “nature” by Xunzi as “nature” by humans and birds as “nature” by humans and birds as “nature” by humans and birds as “nature” by Xunzi as “nature” by humans and birds as “nature” by humans and birds as “nature” by humans and birds as “nature” by Xunzi as “nature” by humans and birds as “nature” by humans and birds as “nature” by humans and birds as “nature” by “nature” by Xunzi as “nature” by humans and birds as “nature” by humans and birds as “nature” by “Nature”. The concepts in “Yi Ji” in this question are both different from Mencius and Xunzi, and at the same time they have differences. The differences can be derived from the expression “Yuan is the longevity of goodness” in “Baishou”. As mentioned earlier, it is from the “Qian Yuan” and ” Kun Yuan” can be seen that the “Yuanzhe” who is called “the long of goodness” in “Baibian” is to place the starting point of value outside of people, which not only matches those people with what Mencius said about the inner demon of acquired nature. The differences in goodness are also different from Xunzi’s natural view of nature as “bad”. href=”https://twsugarhoney520.org/”>BaoqingYichuan” emphasizes more about the natural nature of nature of nature. Regarding this problem, we need to first sort out the “badness” mentioned by Xunzi and the “goodness” mentioned by “Yichuan”.
In “Natural Abuse”, Xunzi focused on the problem of “human nature” and found out. He proposed that when a person is born, his nature has the characteristics of “benefit”, “evil”, “good sex”. As this day-to-day development, he will have “competition”, “debate”, and “lewdness”, which will lead to loyalty and trustworthiness. href=”https://twsharestory.com/”>BaozhuangThe character is silently gone, and the gift of society has disappeared. From this, Xunzi came up with the conclusion that “human nature is clear”. Xunzi focused on dividing “nature” and “sadness”. In the so-called “nature”, Xunzi believed that “nature” is the result of heaven. If it is not learned or accomplished, it will not be accomplished.” That is, if it is generated and given, it will not be achieved through learning. href=”https://twilovedating999.com/”>Taiwan Baozhuang NetworkEntertainment won’t be achieved through all efforts. The so-called “sadness” is the acquired talent that is not natural, and “goodness” is in the model of “sadness”. It is worth noting that although Xunzi emphasized the “fairness” of “nature”, the condition of this “fairness” lies in “superiority”.That is, there is no additional period. This also confessed that Xunzi did not directly define “benefit” and “hazardous” as “bad”, but instead defined “benefit”, “hazardous”, “benefit” and “benefit” as “benefit”, and “benefit” as “benefit”, and “benefit” as “benefit” as “benefit” as “benefit” as “benefit” as “benefit” as “benefit” as “benefit” as “benefit” as “benefit”. It can be seen that “evil” is actually a characteristic that people only show after sociality. Similar to Xunzi’s thoughts, “Yi Ji” also discusses humanitarian concepts from the perspective of nature. For example, in “The Tao of one yin and one yang” is mentioned in “The Legend of the Continent” “The Tao of one yin and one yang is good, and the nature of it is accomplished” is consistent with the “Yuan is the long of goodness” mentioned later. But the differences are different from Xunzi, “Yi Ji” clearly shows that “goodness” is equal to talent. In the eyes of “Yi Ji”, “good” has a natural nature, and this “good” with a natural nature not only exists in people, but also in all things in the universe. At the same time, Yi