requestId:684c3e16e21b34.01324383.
Xunzi in the “Heavenly Learning” vision
——Lima’s reform of the classification of species of “The King’s System”
Author: Fang Xudong (Wudong Teacher Fan Dao’s Philosophy Department and China Modern Thought Civilization Research Institute)
Source: “Philosophy Research”, 2020 Issue 2
Time: Confucius was in the 2570th year of the fourth month of Gengzi Bingshen
� A passage about species classification was induced by Lima, a priest from the Ming Dynasty, to criticize the Song and Ming dynasties and Ming dynasties. By comparison, we can find that Lima Tsuna made a reform to Xunzi’s original text, such as: writing “emission” as “shape”, writing “water and fire” into “metal”, writing “metal” into “spirit”, etc. This reformed paradigm reflects the difference between Chinese and Western thinking, and provides us with a model of the classical model for Xunzi’s images in Western learning, especially in the perspective of God’s theology.
Keywords: Lima; Xunzi; species classification;
Introduction
The Xunzi·The King’s Chronicle” is widely known to people. Its words are:
Water and fire have energy but no birth, plants and trees have birth but no knowledge, birds have knowledge but no meaning, people have energy, life, knowledge, and also have meaning, so it is the most expensive thing in the country. (Wang XianBaoqiang.com, page 162)
However, what attracts ordinary commentators to pay attention is the statement “Open Segment Group” after this paragraph. However, the Chinese priests from the Ming Dynasty had a special love for the passage of “Xunzi” and specially quoted it. Matteo Ricci (1552-1610), a great man from Italy, wrote in his book “The Reality of God”:
The types of things are divided, and the nobles said: Maybe they have their shape, like metal and stone. Some people can get a growth and grow big, like plants and trees; some people can know more about it, like birds and animals; some people can gain spiritual talent by gaining essence, like humans. (IV, 194, See Mei Zili, page 126)
The “privileged scholar” here did not name it, but readers who are familiar with “Xunzi” can naturally gain a deep mind. Mei Zuli’s notes are excerpted from the passage of “Xunzi·The King’s System” and confessed that he had no doubts about the modern Chinese thinker whom Lima referred to as Xunzi.
Lima’s quote from “Xunzi”, in order to share his criticism of all things in Song and Ming dynasties, in order to serve his needs for worship of God (God, the Creator). 1 This is complete and understandable. It is worth discussing that Lima’s reference to “Xunzi” is actually a reprint.
If you don’t need to pay special attention, you will find that there are many differences in the use of words by Lima’s viewpoints of the nameless Chinese thinkers and the original text of Xunzi Wangzhi.
(1) “Xunzi”: You→ “God’s Truth”: Get
(2) “Xunzi”: Vapor→ “God’s Truth”: Shape
(3) “Xunzi”: Water and Fire→ “God’s Truth”Baocai.com“: Jinshi
(4) “Xunzi”: Life→ “God’s Reality”: Life
(5) “Xunzi”: Yi→ “God’s Reality”: Spirituality
Can these differences in words lead to material differences in meaning? Is Rima talking about such a solution? Are he mindless or interested? If you are interested, what are the considerations behind it?
Anyway, due to the existence of these differences, Rima’s quotation of Xunzi is actually a reform. This reform paradigm reflects the difference between Chinese and Western thinking, and makes it clear to us that the mirror in the Western and especially the God-school theology (that is, the so-called “natural”) provides an excellent sample. It is interesting to the discussion of “Xunzi” and even the entire Chinese philosophy.
1. “Have” and “get”
“Have” is a theory of existence. The word “get” implies that a kind of donor-receive relationship is in comparison. Regarding “get”, we will naturally ask: Where did we get it? In connection with the worship of God’s religion for God (God), the word “get” in God’s Words is not used to “have”. It is difficult to say that it is not due to its potential worship of God, because for believers of God’s religion, anything comes from God’s gifts (God bearing women). However, it is believed that Xunzi would not oppose the use of the word “get” to reform the word “have”, because Confucian trust, whether it is a human or a thing, is obtained from heaven. In fact, Zhou Dun’s statement about the particularity of humans is like this: “Only people are, they are the most beautiful and spiritual” (Zhou Dun, page 16. The emphasis is on the introduction, the same below), Zhu Xi’s sentenceThe explanation of the words shows that the words “get” and “have” in this meaning can be compared: “There is no great way to live a character. However, the five elements of yin and yang are in harmony, and people are uniquely proud of their beauty, so their heart is the most spiritual.” (Zhu Xi, 2002a, page 74)
2. “Feng” and “shape”
If the word “de” does not change the meaning of the word “you” in the original text of Xunzi, then, “God’s Reality” uses the word “shape” without eliminating the word “qi”, which has formed a slippage due to the original meaning of “Xunzi”. Because it is difficult for Chinese philosophy researchers to read the meaning of “gas” as the basis of all things from the passage of “Xunzi”. For example, the japan (Japanese) student Takikio Shinoda (1932-) believed that here, Xunzi regarded “gas” as a basic thing without the coordination of organisms, plants, animals and humans. It can be clearly seen that this is the basic element of gas as the basis of all substances. (See Takiyoshi Nakata, page 78)
As aside, it can be done to protect Lima’s conversation that in Chinese philosophy, “shape” is not related to “gas”. For example, in Zhu Xi, “shape” and “gas” are inseparable: “When a person is born, he must have this principle and then have nature, and he must have this atmosphere and then be invisible.” (Zhu Xi, 2002b, 博官网 Page 2755)
In Lima, “shape” is also related to “flavor”, which is called “the flavor is the shape of all things in three directions, water, fire and earth” (IV, 205, See the plum tree, page 131). “Water, Fire, Earth and Air” is called “Four Rows” by Lima. 2
However, whether it is “form” or “gas”, it is all low-grade things in Rima’s philosophical system. Lima uses “form” as a standard to divide things into two categories: “Invisible is one category, and invisible is different.” (IV, 199, See Plum Pu Li, page 127)3 In contrast, “soul” is divided into invisible souls and invisible souls 4; “nature” is divided into invisible nature (also called the nature of form, simply called the nature of form) and invisible nature (also called the nature of form, also called the nature of form, that is, the nature of form). 5 Invisible souls are higher than invisible souls, and invisible natures are higher than invisible natures.
Chinese philosophy also divides metaphysical and physical under the body, so it is called “the body is the way to be covered with, and the body is the tool to be the way to be followed” (“Book of Changes·Xienzi”). But I believe that all things are invisible. In fact, “form” in Chinese, the original meaning is the visible part of things. 6
RimatsuIt is completely clear that “gas” is regarded as a basic meaning in Chinese philosophy, but he cannot accept such “gas” concept. He doubted the “Aura Composition”7:
If you use Aura as God and as the foundation of your life, how can the living die? After the object dies, the atmosphere is full of internal and external energy. How can we be able to escape? Why worry about his death without any worries? Therefore, atmosphere is not the foundation of life. (IV, 204, See Mei Zuli, page 130)
This is a saying that using the method of lewdness to oppose the element of life (the foundation of life). Lima said that since the atmosphere does not dissipate and is filled with air inside and outside, then there is no saying that dea
