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Dimensional Engagement andDimensional Engagement: Wang Chuanshan’s “Brave-Zhengzi Interpretation”
Author: Dunge (a clear comparison between fractions and divine morality in Shandong Big Learning and Modern Philosophy Research and Chinese Modern Philosophy Research, plus Enterprise conditionsWan Yurou’s heroic spirit and Ye Qiuguan, professor of Shandong University of Philosophy and Social Development, doctoral supervisor)
Source: “Social Science” Issue 04, 2019
Time: Confucius was in the 2570th year of the fourth month of Jihai
Taking “Zhitian” as the basis for the cooperation of Confucianism, Chuanshan started to enable the two to integrate the domain on the metaphysical level, and even led the Confucianism into the Confucianism. As a step further, Chuanshan used “Zhitian” to embrace the “Heaven” of Zhuangzi and the human physics rejected by Zhuangzi. From the perspective of “Zhitian” that also includes heaven and man, he gave Zhuangzi’s learning to practice regular theoretical morality, correcting his impolite and insult to avoid real reality.
Wang Chuanshan wrote two books on Zhuangzi Tong and Zhuangzi Interpretation in his late years. The root cause is that in his opinion, “all the words of the sacred life can be understood to understand the way of correcting people”[1], and the motivation for his writing of these two works is to promote the sacred scholars and “induce the purpose of the sacred garden to be corrected.” [2] In the whole book of “Zhangzi”, “Baozi” is well-behaved and evil, and is unusual. In “Zhangzi”, Chuanshan used the text to detach and purify the text of “Zhangzi” and “National” of “Zhangzi” and “National” in “Zhangzi” through the text of “Zhangzi” and “The Fable” of “National” and “The Country” of “Shangzi” and “The Country” to be regarded as “Zhangzi” written by the seven chapters and “The World” of “The World” of “The World”. [3] But the task of “composing” a refined text of “Zhangzi” is only an important part of Chuanshan’s passage of Confucianism. The ultimate goal is to describe Zhuzi’s learning as the Confucian “the way to correct people” in terms of thinking. This article discusses the macro-study strategy adopted in his “Bangzi Interpretation”.
1. “Zhitian”: a dual-directional ultimate domain
Even if all kinds of non-Zhanzi articles and thoughts were eliminated, Chuanshan still had to admit in the “Zhanzi Interpretation: The National” chapter: “Zhanzi also praised it for the way of Confucians.” But then he believed that he had different differences with the vulgar comments about Confucianism from the “Zhanzi”, “Yanfu”, and “Zhanzi” written by later generations. Zhuangzi “what he said was the words and actions of the ancestors, thinking that it was a bead in his mouth, and it was a scatteredThat is, what Zhuangzi criticized was not the authentic Confucianism, but the remnant stream of “contradicting the way of the sage”. Criticizing this type of remnant stream can eliminate evil and show righteousness and maintain the true essence of Confucianism. Therefore, Chuanshan said: Zhuangzi “is not destroying Shun, suppressing Zhongni, but also the meaning of Buddha and ancestors in later generations”[4]. On the basis of textual destruction and thinking and planning for the whole book of “Bangzi”, this statement has been abandoned The works that are extremely anti-Confucianism have resolved the enemy of Confucianism and combined the thinking gap between the two, because in this way, they are actually learning Zhuangzi as a “crazy Confucian” who defends the essence of Confucianism in a very good way, just like the “crazy confucian” in the gate.
The next question is, why is it proven that Zhuangzi belongs to the Confucianism, and it does have the “meaning of Buddha to enthrone the ancestors” that defends the essence of ConfucianismBaobaowoman?
To solve this key problem, Chuanshan adopted the “Sutra” method of “Sutra” [5] to achieve the fusion of Zhuang and Confucian thoughts, while “Zhitian” said that in his commentary, he developed a strong influence on the dredging of Zhuang and Confucian relations. View his “Zhutra” The explanations of each article can be said that “Zhitian” is the spiritual root of Zhuangzi’s thoughts that Chuanshan understands and the focus of “Zhizi’s explanations” are the key points that he believes that Zhuangzi’s “interpretation of man”. His remarks on “Soul” “to interpret it” in “Zhitian” is to use “Zhitian” as the same clan of Zhuangzi, and to conduct Confucian interpretations of those so-called pure texts written by Zhuangzi, to dispel the strange nature of Zhuangzi’s thinking and then draw them on “the way to correct people”. Baobao.com In this case, the stranger who was denied as “non-understandings” in the non-school specialty of Chuanshan, [6] finally changed to “recommendation of the way of wisdom cultivated by the ancestors as a large number of Confucian saints who were determined to “save the way of sacred in the split” [7].
” Therefore, it was understood “As a way of slander, the “reputation” emphasizes the cause and dependence of classical texts. “Confucian” is the connection between two different kinds of thoughts of Zhuang and Confucianism, especially the purpose of “the way of correcting people” is to use Confucianism. However, just as it is in the “increasing the strength” of “Laozi”, [8] If it is only based on the text of “Chuangzi”, Chuanshan can only re-state the thoughts of Zhuangzi, and cannot dispel the strangeness of Zhuangzi, let alone communicate with the two. The proposal and use of “Zhitian” is just Brand message board can effectively resolve the tension between “cause” and “connection”, help achieve the visual integration of the two and the “visual convergence” of Chuanshan’s thinking. From the perspective of the effect,Whether domain integration or domain convergence is preferred to the single, rigid and abrupt “domain replacement”. [9] This is because “Zhitian” is the ultimate domain of Chuanshan’s interpretation of Zhuangzi and Confucianism.
The word “Zhitian” is not found in the whole book of “Zhuangzi”. According to Chuanshan’s saying, “What he realized by himself is to the heaven of Zhi, and what Li Rong Cheng said, “Except for the day without aging, there is no outside and no outside” is the heaven of the heaven he teaches”[10]. This is actually his unique reading of Jiangzi’s thoughts. In summary, the key points of the so-called “Zhitian” are as follows: (1) “Zhitian’s body” is a “living atmosphere” that flows continuously, fills the universe, and is everywhere, and all things are transformed by them; (2) “Zhitian” is originally an invisible virtuality, which transforms into objects and becomes invisible reality, and objects are reborn in “livingInclusive and indifferent websiteA breath” and is a perfect cycle; (3) “Zhitian” includes both the things under the shape and the way of the metaphysical, that is, “Zhitian”, things and Tao, one; (4) In terms of space, “Zhitian” is as big as nothing, as small as nothing, and everything is in it; (5) In terms of time, “Zhitian” has no end at all, eternal and impermanent, and it cannot be changed from outside; (6) In terms of time, “Zhitian” is completely different from time and space, and any realm is human. In the context of different languages, Chuanshan once again used the words in the original text of “Zangzi” to refer to “田天”, such as “田天”, “中”, “天” or “天”, “天”, “天”, “天”, “天”, etc., the top two are the most common. In comparison, the “circle” emphasizes that “the purity” begins in time and space last week and never runs as much as possible. All things have a death circumstance, and “the purity” itself can be virtual and practical, and finally “unreal”; “the purity” emphasizes that all things are formed by the “purity” in the movement of the circumference. When something dies, the “purity” that it regains turns into another object.
It is easy to see that these meanings of “Zhitian” can be derived from the
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