【姚海濤】龍與天道、人性——孔子、荀子對一包養app龍文明的拓展

Keywords: Confucius; Xunzi; Dragon; Heavenly Way; Human Nature

Chinese Graphic CategoryB22 [Text Code] A [Article Number]

Introduction

Dragon is really a “generating divine thing” in the eyes of Chinese people. We have always regarded “the son of the dragon” and “the descendant of the dragon”. As a symbol of Chinese and Xia, civilization symbols and energy worship, dragons have long been transformed into genes of the common race and flowing into the blood of the Chinese race. It can be seen that Dragon has an extraordinary civilizational meaning to the Chinese people. Although there were not many Confucians in the pre-Qin period, they had their own unique position in the history of the development of dragon civilization. In the oracle bone inscriptions of Shang and Zhou dynasties, there are records of “seeing dragons”, “sacrificing dragons”, “snatching dragons” and “take dragons”. The dragon-shaped patterned objects unearthed from the Shang and Zhou dynasties can clearly express the Omilong civilization in the long-standing ancient figures of the Past dynasty era. Mythical Age of MultipleThe rich dragon seal notes provided the main sources of data in the late Central Dragon civilization. But if you only stay in this stage of respect, you will not be able to develop a dragon civilization with deep thought. The reshaping and reconstruction of dragon civilization must be opened with the arrival of the Chinese civilization’s axioms. With the emergence of pre-Qin Scriptures and their classics, it means the arrival of the emotional era that inherits, cleanses and innovates the mythology era.

If we sort out the “dragon” discussed by the pre-Qin Dynasty, we can see how the dragon slowly moved into all aspects of the birth life from the energy map of the Chinese and Xia Dynasty. Of course, the real dragon in biological meaning has long been “broken” by people. Tomorrow, the important thing is to discuss Long’s “real” existence in terms of civilization learning meaning. In this meaning, dragons are both physical and virtual objects and civilized real objects. The pre-Qin scholars did not adopt the “focus on and see through” approach to Dragon, and only occasionally mentioned it inconcentratedly. However, the emotional era and historical fields that followed the beginning of the past and the beginning undoubtedly made these “scattered and see through” leave a elusive plot in the history of the development of Dragon civilization. It is right when it comes to inheriting the past and initiating, carrying on and cleaning up, starting the source and structure, discussing and innovation together. [1]23 Dragon civilization is also visible from the perspective of clarity and clear from the perspective of clarity. It has thus become an indispensable circle and a region in the study of dragon civilization.

The dragon abstraction is accompanied by the emotional light of “philosophical breakthrough” in the Axial Mind Age, and it has been subtle and subtle. The old strip between the mother body of the primitive dragon civilization and the son of the new dragon civilization has broken, and the “culture material” it sends is far beyond meeting the needs of Chinese civilization. In addition, the new civilization must be independent and independent of the original mother, and must grow, develop and be self-improvement. During this period, Confucian Confucius’s discussion of dragons was the most concentrated and also the system.

Confucius’s comments on dragons are concentrated in the comments on dragons in the silk book “The Questions of the Two and Three Sons”, and are also scattered in the chapters of “Confucius’s Family Words”. The most prominent body now brings the dissolution and disenchantment of religious and sacredness and the sensual expression of humanistic values. In particular, dragon has become the carrier of natural laws and social human nature, transforming and integrating natural things into social things, and realizing the theoretical promotion of the principle of equal importance and unity of heaven and human nature. Closing

The relationship between heaven and man is the main topic of the battle between the hundreds of schools of thought in the pre-Qin period, and often contacts many recurring relationships such as nature and people, the visual world and the subject world. As for the relationship between man and nature, what is the relationship between dragons and humans as natural things? What is its civilization? If confucian classic “Book of Changes” is a great work that uses the way of heaven to open up humanities. The Yi Dao truly embodies the three talents of heaven, earth and man. And the relationship between Long and Yi is obtained in this bookOpen to display. Although Confucius only came into contact with the Book of Changes in his late years, he made great contributions in the history of the Book of Changes. Confucius’ contribution to Yi lies in the transformation of the Yi sequel to the multiple theoretical domains of humanistic value and the Yi sequel. In the pre-Qin period, as long as Confucius connected the dragon and the way of heaven, he developed the teachings of dragon virtue and the way of heaven.