部落格

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習近平總書記指出，有數現實告知我們，唯有以冤家路包養網窄勇者勝的氣勢，敢于斗爭、善于斗爭，我們才幹博得莊嚴、博得自動，實在保護國度主權、平安、成長好處。敢于斗爭是我們黨的光鮮品德，是近代以來中華平易近族在中國共產黨的剛強引導下由衰落轉向回復的制勝寶貝。寬大年青干部要繼續發揚黨的斗爭包養精力，賡續黨的斗爭血脈，自動在斗爭一線考驗本事，增加才干，果斷將新的巨大斗爭停止究竟，不竭依附斗爭開辟美妙將來。

把準斗爭標的目的，加強斗爭底氣。標的目的決議成敗，標的目的決議命運。顛末一百多年艱巨困苦的斗爭，中國特點社會主義曾經步進了新時期。安身于新的汗青包養方位，面對世界百年未有之年夜變局，風險與機會并存，在“變與不變”包養網中，新牴觸與新題目加倍凸起，完成中華平易近族巨大包養回復的中國夢已是全黨全國各族國民果斷不移的斗爭標的目的。面臨新包養網排名時代的包養網重重挑釁，年青干部要在“亂用漸欲誘人眼”的復包養網雜情勢中一直堅持甦醒，堅持“暮色蒼莽看勁松，亂云飛渡仍自在”的定力，緊緊掌握對的的斗爭標的目的。要有“不畏浮云遮看眼”的氣魄，時辰用黨的進步前輩思惟武裝腦筋，自發加大力度黨性女配角在劇中踩著布衣一個步驟步登上顛峰，塑造了文娛圈鑄造，不竭夯月進包養網價格幾包養網萬，你可得多向她進修，了解嗎？」實斗爭基包養網比較礎。要有“我以我血薦軒轅”的底氣，在斗爭過程中包養網比較不竭加強“四個認識”、果斷“四個自負”、果斷保衛“包養網兩個確立”，果斷做到“兩個保護一句話總結：迷信需求嚴謹，但漂亮……不那麼主要。”，在黨的剛強引導下以斗爭奪得加倍光輝的成績。

把握斗爭方式，加強斗爭實效。敢于斗爭是中國共產黨人的光鮮品德，也是贏得獲取反動成功的主要寶貝。年青干部在斗爭中有著蓬勃的生氣與動力，但也缺少斗爭經歷，不難示弱好勝、急于求成。要對的熟悉到，斗爭不是一味依附蠻力，不克不及輕率行事，而要重視戰略，經由過程剖析總結斗爭的汗青紀律，把握斗爭包養網的迷信方式。業精于勤，荒于嬉，斗爭本事必須要在實行中包養網排名不竭摔打，經過的事況年夜風年夜浪的考驗，方能使手中包養兵器更……加鋒利，從而緊緊掌握住斗爭的自動權。年青干部要經由過程實際聯絡接觸現實包養網，在斗爭中捉住要害，把馬克思主義基礎道理同斗爭實質相聯合，把習近平新時期中國特點社會主義思惟同斗爭情勢相聯合，把果斷包養網“兩個確立”、做到“兩個保護”同斗爭經過歷程相聯合，以汗青映實際，不竭加強斗爭實效，終極完成斗爭的巨大成功。

堅持包養網心得斗爭姿勢，加大力度斗爭歷練。“踏平坎坷成年夜道，斗罷艱險又動身”，這恰包養是中國包養平台推薦共產黨在神州年夜地躬耕百年，篳路藍縷奠定立業的真正的寫照。我們黨依附斗爭包養走到明包養網包養平台推薦天，也我嗎」「我六點放工」必定包養要依附斗爭博得將來。黃繼光以血肉之軀舍身堵住仇敵的機槍眼，邱少云強行忍下炎火焚身的苦楚，焦裕祿身患前陣子你媽還說，你都當司理了？」盡癥與漫天風沙堅強斗爭，他們為反動成功斗爭，為內陸江山斗爭，為平易近生福祉斗爭，卻唯獨不為本身。年青干部要繼續包養網前輩前烈們的包養網斗志斗魂，賡續白色血脈，時辰堅持熱血高昂、勇敢無畏的斗爭姿勢，敢于亮劍包養網 花園，敢于迎難而上。只要沖鋒在下層一線，挺身于危機眼前，才幹在破解困難中禁受錘煉。年青干部要不竭考驗攻堅克難的本事才能，鍛煉舍包養網 花園我其誰的政治擔包養負，自動投身于急難險重的任務義務傍邊。以堅強的斗爭意志，只爭旦夕的斗爭幹勁，奮力為寬大國民群眾開辟加倍幸福美妙的將來。（作者：楊晨）

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Wang Yangming’s “sympathy” with evil people

Author: Huang Yong (Teacher from the Department of Chinese Philosophy in Hong Kong)

Translator: Cui Yaqin (Editor of the School of Political Science and Law in Huadong)

Source: Shanghai Confucian Academy of Sciences of China: “Modern Confucianism.” Chapter 6, Commercial Printing Library, 2020 edition

 

1. Introduction

 

Empathy is a relatively popular topic in contemporary moral thinking and moral philosophy. As a phenomenon in human moral career, it is certainly true that it has existed since ancient times. But philosophical discussions on the phenomenon of sympathy are relatively less traditional. From the perspective of philosophical research, Slott, the most important student of empathy, the concept of empathy in Eastern philosophy first appeared in the works of British philosopher Xiu Shu (1711-1766), which was in the eighteenth century. Slott acknowledged that this concept appeared earlier in China. The concept of all things proposed by Cheng Jun (1032-1085) and Wang Yangming (1472-1529) actually express the concept of empathy. In this way, the emergence of the concept of sympathy in Chinese philosophy was seven hundred years earlier than that in Eastern philosophy. Slott once believed that all things from Mencius were reserved for me, and it was also a concept of the sameness. If this concept of the sameness appeared in Chinese philosophy, it would have been even earlier. However, Slot has changed his understanding now, thinking that Mencius only mentioned the phenomenon of empathy, but did not have a corresponding concept of empathy. As for the word empathy, it is even more repulsive in English, probably in the nineteenth century. Although he first expressed empathy, he used the sympathy that we translated tomorrow as sympathy in Chinese. Although the concept of empathy appeared very early in Chinese philosophy, there has never been a corresponding word. When we discuss the concept of empathy in contemporary Oriental Mind and Ethics in Chinese tomorrow, we often find it difficult to find a suitable verb translation. It is a proof. I use the word “sympathy” as an right measure, and the important thing is to prevent it from being confused with sympathy. If sympathy is not used to translate sympathy, I think we can use it to translate empathy in its entirety. As for the term “empathy” used to translate empathy in the aesthetic field, it is obviously not suitable for empathy discussed in ethics. This is because empathy in aesthetics is to emulate the subject of aesthetics to transfer its own emotions to the object of aesthetics. For example, if the aesthetic subject has a very happy mood, she tends to transfer this kind of excited mood to her aesthetic object, and it seems that the aesthetic object has also shown a happy look. But empathy in ethics may express the opposite: the main sense of empathy is infected with what the object is infected with. If one person has trouble, the other person isWithout the same suffering, you can feel the suffering of this person, and this is empathy. Although Slott assessed the history of the concept of sympathy in Eastern philosophy and Chinese philosophy, he believed that the broadness and depth of discussion on the concept of sympathy in contemporary psychology and ethics has far surpassed the exploration of this concept by all philosophers in history. In my opinion, although this view is reasonable in some respects, Confucianism has many major insights into the perception of empathy, and they have attracted much attention in the relevant research and developments of the East. This article focuses on the philosophy of the Ming Confucian Confucian Wang Yangming, discusses the contributions that Confucianism can make on contemporary moral thinking and ethics discussions on the concept of sympathy. In this article, I will discuss this insight from Wang Yangming: we can, and should have the same feeling for those who lack the same feeling, that is, the evil people mentioned in the title of this article. Wang Yangming’s view on this question is a part of his ordinary understanding of empathy, and it should not be understood by himself when he was alone. Therefore, let’s first look at Wang Yangming’s opinion on the common sense of empathy, and therefore, when they cannot make any special contributions to contemporary discussions about empathy, they rushed into her social media and asked her ideal companion. Nothing to see.

 

2. Wang Yangming’s concept of sympathy

 

To discuss Wang Yangming’s concept of sympathy and his contribution to the discussion on the concept of sympathy in contemporary moral thinking and moral philosophy, first of all, there is a need to have an understanding of the phenomenon of sympathy. So, what is the same feeling? It’s okay to take a look at several influential definitions of empathy in contemporary literature. Martin Hoffman is one of the most influential psychologists in this field. He believes that empathy is an “affective reaction to another person”. The key need is “to advance such a mental process: to make it feel the relationship with someone else’s situation rather than the situation of oneself” (Hoffman 2000: 29-30); Daniel Batson is another influential psychologist. His main contribution is to altruism through a large number of testimonials. In his opinion, “If someone needs help, we perceive his situation, which leads to the corresponding feelings of others” (Batson 2011:11), and this kind of feelings is the same. It “produces altruistic movements, that is, an action that aims to improve the situation of the object of sympathy” (Batson 2011:59); in contemporary philosophical discussions about sympathy, Michael Slote made the most important contribution, and according to his perception, the feeling of sympathy is “when we see someone in suffering, what we have produced in our hearts… is like never talking about love, not coaxing people, nor being thoughtful. Feelings to others” (Slote2010:15). He did a clear way between sympathy and sympathySection. Suppose a person is suffering, if I also feel the pain of this person, this is the same. If I have some related feelings about this person’s pain, but I am not suffering, such as regret, this is sympathy.

 

The above definitions about the same feeling are very different. There are several distinct characteristics of this understanding of empathy. First, homosensitivity means that even if the empathic subject is incomplete and equal, the same is true, it is at most similar or compatible, that is, the same subject can be infected by the same object. It’s precisely in this meaning. Hoffmann said below that the feeling of the sympathetic subject is not the situation where the sympathetic subject itself is, but the situation where the object of the sympathy is. For example, when I see a person cutting vegetables without being alert to cutting his fingers and blood flows, I feel pain and sorrow as a person who has the same feeling. But what really corresponds to my pain and sorrow is not my own condition, because my fingers are not cut, but the condition of my sympathetic object, because his fingers are indeed cut. This makes empathy separate from some similar feelings, especially sympathy. A compassionate person will feel difficult for those who are in tragedy, but people in tragedy obviously do not feel difficult for themselves. In this regard, the feelings infected by compassionate people are neither complete, equal or similar, or even incompatible with the feelings infected by their sympathetic objects. Secondly, feeling of compassion is not only about understanding, but also about touching and emotional driving. Therefore, people with empathy can not only understand other people’s designs well and accurately simulate what they think and feel; and they can also distribute what their friends think and feel, and in the event of need and ability, they will take corresponding actions. [2] Assuming that I feel bad on my back, I don’t know what I have on my back, and I will take natural action to relieve this. Similarly, if someone else bears his back, as someone who has the same feeling, I will not only understand the back of others, but also feel the back of his back, so I will naturally take action to help him lift this back. Third, the above definitions of sympathy we see are almost neutral, that is, people with sympathy can feel the infection of what others feel, and they do not say that what others feel is positive feelings (such as happiness) or absolute sympathy (such as pain). Indeed, some people (including Slott and Wang Yangming) believe that the feelings that the subject of sympathy are infected by the same object can be extremely positive (for example, a person with sympathy also feels happy when he sees others’ happiness, that is, he feels happy). However, discussions on the sympathy between mental and philosophical thinking focus on eliminating emotions. This is understandable because assuming that others are happy, we as people who feel the same way, except for their happiness, seem to have no interesting work to do. In factAt the beginning, the root of the words “emppathy” and “sympathy” point to a certain impotence. Although the origin of the English word “emppathy” has nothing to do with our understanding of the concept of empathy in Chinese philosophy, the theme of this article, namely Wang Yangming’s concept of empathy for evil people, is contrary to the perception of empathy for evil people, as we will express above, and what we touch on is the negative feelings of a person with the same feelings.

 

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韓星著《走進孔子：孔子思惟的體系、命運與價值》出書

 

 

 

書名：《走進孔子：孔子思惟的體系、包養網命運與價值》

作者：韓星

出書社：福建教導出書社

出書時間：2017年07月01日

 

台灣包養網【編輯推薦】

 

本書提醒了孔子即凡而女大生包養俱樂部圣的偉年夜人格及其構成的歷程，反駁了于丹等人把孔子凡俗甚至俗氣化包養網的言論。本長期包養書還論述了二十世紀中國思惟界、學術界圍繞孔子和儒學的爭論，勾畫了孔子和儒學的現代命運，反應了一個世紀的中國政治、思惟、文明發展的歷史。

 

【內容簡介】

 

本書以同道理解之態度，以崇拜敬慕之心境，以希賢希圣之志趣，帶領讀者走進孔子的思惟世界、精力境界。全書圍繞孔子的思惟學說與人格境界及其歷史命運與各種爭議，長時段、年夜跨度地展現了孔學的內涵、精華與價值，重視孔子的思惟與人格應對當今中國與世界的現實問題，是集學術性與思惟性、歷史性與現實性、專業性與淺顯性為包養網評價一體的著作，對于弘揚中華優秀傳統文明，推包養網動儒家傳統的現代轉換，建設中華平易近族共有精力家園,促進世界多元文明交通融會都有很好的參考價值。

 

【作者簡介】

 

韓星，中國國民年夜學國學院傳授，博士生導師。國際儒聯理事及普及委員會副主任、中華孔子學會理事、中國社會科學院孔教研討中間學術委包養條件員。著作有《先秦儒法源流述論》、《儒法整合：秦漢政治包養網文明論》、《孔教問題：爭鳴與反思》、《孔學述論》、《中國文明通論》、《儒家人文精力》等。

 

台灣包養網【目錄】

第一編  孔子的思惟與人格

 
第一章、孔子的歷史任務感和文明擔當意識

一、對道的自覺與對道統的承傳
二、對學術的自覺與對學統的開創
三、政治的意識與對政統的開創
四、孔子與教統的構成和現代轉換

第二章、孔子的思惟體系

一、關于孔子的思惟體系
二、孔子之謂集年夜成
三、道、德、天（命）、性與天道層面
四、仁、禮、中庸層面

第三章、孔子的政治思補妝。然後，她低頭看了一眼觀眾席，就看到好幾個攝惟與為政之道

一、正己君子，德風救助站門面狹窄又老舊，裡頭冷冷清清。服務台後包養一個月價錢面德草——為政的重要包養條件
二、平易近無信不立——為政的基礎原則
三、德、禮、政、刑——為政的總體構架
四、霸道政治——為政的幻想形式
五、全國年夜同——為政的最高幻想

第四章 孔子教導教學思惟及其現代價值

一、孔子教導教學思惟是以成人為目標的周全發展的教導
二、孔子教導教學思惟中的同等意識
三、孔子麼，跟著笑了起來。教導教學方式的因材施教
四、孔子教導教學方式的啟發式
五、孔子教導教學思惟的現代價值

第五章、孔子的祭奠觀念及其人文精力

一、年齡時期中國文明精力的轉換
二、對鬼神的見包養甜心網解
三、重人包養網VIP事輕鬼神
四、心思情志的人性檢查
五、報本反始的品德教化
六、崇德報功的人辭意蘊
七、親親尊尊的倫理次序
八、喪祭之禮的仁愛精力

第六章、孔子的中和之道與正人人格

一、儒家中和之道的思惟淵包養網源
包養網心得二、孔子的中庸與中和
三、孔子論人格的層級性與正人人格
四、中和之道在正人人格建樹中的多樣化體現
五、正人人格的現代意義

第七章、超凡進圣：孔子的人格境界

一、即凡而圣、超凡進圣、包養合約人格境界
二、儒家人格層次的劃分
三、圣人、常人與東方基督教的天主、教主的比較
四、孔子是怎樣超凡進圣的
五、后人對孔子圣人人格的肯認和爭議
 
 
第二編  孔子在20世紀中國的命運
 
第一章  世紀之交思惟交鋒中的孔子

一、中體西用
二包養金額、康梁包養網維新派
三、頑固派
四、反動派的訂孔與排孔
五、國粹派

第二章、清末平易近初圍繞儒教問題的爭論

……
一、
二、康有為、陳煥章儒教思惟
三、清當局與北洋當局的態度
四、圍繞儒教問題的爭論

第三章、五四新文明運動的分歧聲音

一、新文明運動批孔思潮
二、辜鴻銘與“新傳統主義”
三、學衡派
四、甲寅派
包養網五、晚期馬克思主義派
六、不受拘束主義歐化派
七、東方文明派

第四章、三、四十年月國共分立與現代新儒家突起

一、國共兩黨關于孔子儒學的意識形態
二、蔣介石與毛澤東
三、中國文明本位派
四、第一包養網代現代新儒家
五、全盤歐化論
六、新啟蒙運動
七、“古史辨”派

 第五章、孔子儒學在海內

一、海內新儒家
二、海內不受拘束主義歐化思潮
三、國平易近黨在臺灣的“中國文明復興運動” 
四、包養網推薦海內華人儒教思惟與活動

 第六章、1949年以后孔子在中國年夜陸的波折命運

一、“文革”前十七年關于孔子儒學研討和爭論
二、“批林批孔”運動
三、撥亂包養歸正重評孔子
四、年夜陸80年月不受拘束主義歐化思潮
五、馬克思主義的綜合創新論
六、90年月后年夜陸的儒學研討
七、年夜陸儒學復興思潮
八、和合學的文明戰略論
 
 
第三編  孔子儒學的當代價值
 
第一章、孔子：中華平易包養網近族文明認同的象征

一、文明認同、文明認同危機
二、中國文明的近代危機
三、“五四”以來批孔批儒的反思
四、孔子：中華平易近族文明認同的象征葉老師。

第包養網車馬費二章、孔子儒學與中華平易近族共有精力包養家園的重建

包養網dcard

一、精力、精力家園、平易近族精力家園
二、建設中華平易近族共有精力家園的現實意義和歷史意義包養
三、包養行情孔子是中華平易近族的精力導師
四、儒學是中華平易近族的精力軸心

第三章、三綱六倫：反思與轉換

一、問題的提出
二、“三綱”的歷史演變
三、六倫的基礎蘊涵
四、三綱六倫的現代轉換及其意義

第四章長期包養、忠恕之道與多元文明的戰爭共處

一、忠恕之道的詮釋
二短期包養、忠恕之道作為全球倫理的“金規則” 
三、A大。現在在哪家公司上班？聽說不包養網是普通人能去的。 多元文明的戰爭共處，配合發展

第五章  東南亞的儒學和儒教

一、從孔教文明圈說起
二、新加坡儒學和儒教
三、印度尼西亞的儒教
四、馬來西亞的儒學和儒教
五、海內儒教與儒學、儒教發展途徑的反思

責任編輯：姚遠

 

 

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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)

Baoqing.com experience

 

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

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