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Can “metaphysical atmosphere” exist? ——A discussion on the study of Qishan
Author: Liu Long
Source: “Zhu Zi Study” 36, Jiangxi Education launched the Book Club, June 2021
Abstract: Some scholars believe that the discussion of Liu Zongzhou (Xishan) has a distinction between “metaphysical atmosphere” and “metaphysical atmosphere”. For this view, the author cannot be criticized. The emergence of the term “metaphysical atmosphere” is related to the definition of “metaphysical” and “under the body” by Mou Zongsan and others as a distinction between “metaphysical” and “under the body” beyond experience. However, this definition of the concept of metaphysical and sub-morphological concepts is very different from the application of “metamorphic” and “semi-morphological” connotations; in the context of “invisible” stating “semi-morphological” in “invisible” and “invisible” stating “metamorphological” in the most basic terms, there will be no such term as “metamorphological” in the context of “invisible” stating “metamorphological” . ,
Keywords: Liu Zongzhou, theory, metaphysical atmosphere, physical atmosphere
Author introduction: Liu Long (1988-), male, Han nationality, from Xintai City, Shandong Province. PhD in philosophy, Chongqing University of Marxism and Faculty, the purpose of the discussion is: Chinese philosophy.
Liu Zongzhou (Xishan) was a famous jurist in the late Ming Dynasty. He was widely regarded by the ancients as the palace army of the Song and Ming jurisprudence. Since the 70th century, the academic community has conducted a large number of discussions on its thinking, which has enriched the rich research results. Among these researches, there is a phenomenon worth noting, that is, when many students analyze Liu Huishan’s theory, they often divide the “gas” in Huishan’s theory into two types: “metaphysical atmosphere” and “metaphysical atmosphere”. The author cannot agree with this division, and believes that there is a need to discuss further steps in this regard.
This article discusses the following three departments. The first door first describes what the meaning of “gas” has in the study of Mount. The second part reminds the second part, based on the discussion of the first part, what is the relationship between “metamorphosis”, “under the body” and “reason” in the study of “simple” and “emotion”. The third part determines that in the study of the mountain itself, the basic meaning of “metaphysical” is “inclusive” and “under the body” is assessed in the study of the mountain, and there is no “metaphysical atmosphere”. The last part of this article analyzes and evaluates some modern scholars’ commentary on the weather area that divides the weather into “metaphysical atmosphere” and “metaphysical atmosphere”.
1. What is atmosphere?
When discussing the two hexagrams of Qiankun in the Zhou Yi, the two Chengs said: “There were no two words in ancient times. Those who wrote the Yi upright these two words to clarify the difficult way. ‘The destruction of Qiankun cannot see Yi’, we must understand it with the meaning to describe the things between Liuhe.” [1] When discussing the words of “门”, he said: “Brother Zhang’s words are naturally influenced by Brother Zhang, and he sets up a standard to understand the Tao.” [2] In the eyes of the two Chengs, the terms “门” and “门” are just the names established by the Yi and Zhang Wenqu to clarify the Tao. In today’s words, the purpose of theorists to introduce a series of concepts or examples and to build a set of tight theoretical systems is to highlight the Ming Dynasty. These concepts and models include “Tao”, “Fate”, “Reason”, “Easy”, “Heart”, “Nature”, “Emotion”, “Have Developed”, “Not Developed”, “Movement”, “Silent”, “Silence”, “Sense”, etc. The most basic and focused part of this is the standard of “reason” and “gas”. As for the focus of theory, the focus of theory, in the history of theory, there is no big difference in the understanding of theory or specific connotation of different theories, but they often have a large relationship in terms of understanding the relationship between theory and the two.
Gas can be said to be one of the most important concepts in modern Chinese philosophy. Since the pre-Qin period, gas has become the focus concept in Chinese thinking. Glow is a very broad concept. It can not only represent matter, but also represent effectiveness and information. Glow is the unity of matter, effectiveness and information. [3] In the long process of conceptual evolution of China’s thinking from the pre-Qin period to the late Qing Dynasty, this basic connotation of the atmosphere has never changed. The subject of the Song and Ming dynasties, including Liu Huishan, did not escape this basic meaning.
Regarding the atmosphere, Liu Qishan said:
The six-way frail is full, and the atmosphere is completely broken. There are many, there are many, there are elephants, there are famous, there are objects, there are nature, there are nature, there are Tao, so Tao comes later. [4]
In the eyes of the mountain, it is full of Liuhe and the world, and it only takes a moment to win. The so-called numbers, elephants, names, objects, nature, and Tao are all derived from the Taiwan Nursing Network, and are rooted in and attached to the atmosphere. From the perspective of existence, as long as the existence of all things and things has a unique source and foundation, it is the atmosphere.
Not only from the dimension of space, atmosphere is full of endlessness, but from the dimension of time, atmosphere is also everlasting. There is a saying in the mountain of Mount: “Some say: ‘There is air.’ The ignorance is air. How can one be born? I went back to the beginning before the ignorance was, and it was not a breath.” [5] The so-called “fiction is air” in this place of Mount of Mount of Mount is to say that “fiction” is a state of transformation and incompetence used to express the atmosphere. It does not mean that before the ignorance, there is a physical body called “fiction” that is born with natural atmosphere. “TravelingBefore the beginning, there is aura, there is no way, not aura.” This means that if we trace back from time to time, There is no world without air.
As for the method of air transformation and production of all things, there is a saying in the mountains:
Yin is the main contribution, yin is the main contribution, and the heaven is the main contribution and the earth is the main reason. The five elements are combined, and one giving and one transformation is the generation of all things. All things are born and transformed, and there is no destruction. This is the reason why the six harmony is the Tao. [6]
The above quotation is a passage from “Zeng Zi: Tian Yuan”. Some scholars point out that in the pre-Qin thinking, yin and yang did not refer to qi in the end. [7] However, in the later process of thinking evolution, people began to use yin and yang to represent the two differences in qi. Most of the psychologists in the Song and Ming dynasties understood this way. For example, Zhu Zi said: “When the six-member relationship is clamped, the yin and yang are divided, which are two things. Therefore, yang is for benevolence and yin is for meaning. ”[8] also said: “Yin Yang is a gas, and it cannot be as good as it is. However, the reason why the yang and yang is what is called Tao, and there is no evil. ”[9] Liu Fushan also believes that yin and yang are two different states of existence of qi. [10] In Fushan, all things in Liuhe are formed by the mist and biochemical effects of qi and yang. In “Zengzi Zhangju”, qishan says:
Yin Yang transforms and yang and yang, and the so-called magic is the foundation of the object. All the families with feathers share the atmosphere of qi and yang, and among them, there are more yang than yin, and there are more yinPacked by Yang, each of them follows their own categories. Those who are based on the heaven are superior, while those who are based on the earth are inferior. Born by the Hunting, it is said that there is no hair or feather. If the yin is more than yang and more than yang, it is limited to the atmosphere of yang. Only when people are born with the essence of yang, so it is The spirit of all things. Things get the deviation, people get the completeness. [11]
Although all things have the yin and yang atmosphere, the proportions of the yin and yang atmospheres that are caused by the yin and yang atmospheres are different, and each has its own importance. Some yang atmospheres have more than the yang atmospheres, and some yang atmospheres have more than the yang atmospheres. The proportions of the yin and yang atmospheres are 彩国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
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