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Disk and Body: Xue Xuan’s Kung Fu Discussion on the Reasoning Technique
Author: Qiu Zhenhua (Dynasty of Philosophy in Qinghua)
Source: “History of Chinese Philosophy” Issue 5, 2023
Abstract: In the vocabulary system of science, “Silent” “” does not only refer to the knowledge of accustomed to the residency, but also has the meaning of physical enlightenment and recognition. It emphasizes that the subject can recognize reason and Tao through methods beyond words. It points to the metaphysical body. Therefore, theoretical scholars naturally use the concept of descriptiveness to use the concept of “nature and the way of heaven are not obtained and heard.” Xue Xuan emphasizes the concept of accuracies because morality and the way of heaven are the focus of his philosophical thinking. From Xue Xuan’s emphasis on describing kung fu, it can be seen that he clearly has a tendency to focus on introverted and personal experience in his kung fu theory. Xue Xuan’s application of the concept of describing is still inheriting from Cheng and Zhu. The describing he said does not simply refer to the skill that he has not developed in peace and mind, but also has both internal and external describing. In Xue Xuan’s Kung Fu discussion, describing and body recognition are the same concept. Describing is the kung fu of the mind and the body recognition emphasizes the dimension of the body.
Keywords: Silently understand it; Silently understand the mind; that is, use the body to understand it; body recognition
The word “Strangely understand it” comes from “Shuer”: “The Master said: ‘Silently understand it, learn without being tired, and learn without being tired, what is it for me?” The original meaning is to remember silently, Xing Bing’s “Silently remember it” 》’s comment is “Zhongni said that he did not speak, but remembered it.” [1] Cheng Shude also believed that “the word “knowledge in this chapter is not knowledge, but knowledge of knowledge that is widely known and strong, and one should read the pronunciation.” [2] However, when theoretical scientists place the concept of “default” in the verbal system of science, “default” no longer refers to the knowledge that is descriptive, but a concept closely related to mind and reason. Zhu Xi’s comment on “description” in “Collected Notes on the Concept” was: “Identity is to remember. Description means to have a mind without speaking. In one sentence, it is to understand it without speaking. It is said: Identity is to understand it without speaking. It is said that it is to understand it without speaking. It is said that it is to understand it without saying it. It is said that it is to understand it with two interpretations of “knowledge”, and believes that it is more appropriate to understand it with “knowledge”. Zhu Xi’s comment here is obviously to be appropriate in terms of training. However, the concept of “default” in the vernacular system actually contains the two connotations listed by Zhu Xi. In full, “knowledge” means more of the meaning of “knowledge” in knowledge. Xue Xuan, a psychologist in the late Ming Dynasty, was a representative of the kung fu who valued “default” skills. In “Reading Books” and “Reading Books”, the words “default”, “silently understand” and “silently recognize” were expressed thirty times (it does not contain the situation that expresses this meaning but does not apply these words). Xue Xuan and long-term care are not silently rememberingThis layer of connotation applies the concept of “default”, but applies “default” from the meaning of recognition, and then uses “default” as the focus concept of its research and practice.
1. Silent and recognize
The “silence” of “description” means non-speaking, which is consistent with words. We must understand the concept of accuracies first and first need to assess the traditions of Chinese philosophy about silence or Xu Moyan. In Chinese philosophical tradition, Taoism most emphasizes “the teaching of unspeakable words”, so the academic community’s discussion on mute words is mostly focused on Taoism. Yuan Ai believes that Taoist “willingness” is considered to be the most self-developed and natural method to express knowledge and values that cannot be described and presented in language. Words and language have specific forms and can be clearly expressed. And they are full of argumentative meaning. , and mute language is naturally placed on the opposite side of language. Speaking from this meaning, mute language is considered to remind and avoid the shortcomings of language and the limitations of speech. “[4] In fact, Confucianism emphasizes mute language as well, just as in “Theory” <a The words "Sweetheart Garden" and "I want to be silent and know it", "I want to be silent and have no words" are all related to silent words. Bao Shengcai Sweetheart NetworkTang Junyi pointed out, “China’s thinking emphasizes the relationship between words and silence, which comes from the relationship between words and actions. Being outside of words and actions is the one that comes from silence and then comes from. However, the name of Teximer is the new of words and actions, which originated from Confucius. Confucius has the meaning of silence and understanding of them. He also said that I wanted to say nothing, and said, “What does heaven say? It is done in four times, and all things are born in them, and what does heaven say nothing?” to myself. But knowing that there is silence beyond words and without words, it began with Confucius.” [5] Tang Junyi believed that the difference between Taoism and Mohism and Mohism was that Confucianism emphasized both words and silence, and the Confucianism that best understood Confucius’s silence and silence was the Confucianism of the Song and Ming dynasties who valued silence and understanding.
So, I earn a few thousand yuan a month. Do you have to learn more from her, do you know? “We need to further examine the comments about Confucius’ Moyan by Song and Ming wise scholars. Among them, the most representative of Zhu Xi’s notes on “The Book of Songs·Yanghuo” “I want to say nothing” and “What is the heaven saying”:
The Master said: “I want to say nothing.” Most students use words to view saints, but do not observe the reality of the laws and styles of heaven, and some people are well-known without saying. Therefore, only those who only know their words but not their words, so the Master asked this to warn them. Zicheng said, “If you don’t say anything, how can you tell me?” Zicheng was just talking about the saints, so he questioned him. Confucius said, “What does the heaven say? When the four times are carried out, all things are born, what does the heaven say?” When the four times are carried out, all things are born, it is difficult for the laws of heaven to see the reality of the wind and action, and it is beyond words to be seen. The saints move and calm, and the wonderful Taoist essence is hard to develop, and it is also slaughtered by heaven, and it is obvious to the words.?This is also a sign of the importance of the students, and it is a pity that it is ultimately unremarkable. Cheng Zi said, “Confucius’s way is like the brightness of the sun and stars. It is a problem that people are unable to do as soon as possible, so it is said, ‘I want to say nothing.’ If you want to know nothing, you will not be able to avoid doubts and questions. Therefore, it is said, ‘What do you say, ‘Young boy?’” He also said, “‘What is the heaven saying? It is done at four times and all things are born in it’, so it can be said that it is very clear.” Yu’s note: This is related to the meaning of the previous article, and those who learn it will find out. [6]
Zhu Xi believed that scholars mostly view saints in language, but this often only obtains the words of saints but not the words of saints. Therefore, words refer to the criteria and reasons behind the words, that is, the laws of heaven, and the laws of heaven do not need to be presented by words. Confucius explained that the reason why he silently said was that the heaven did not speak. Zhu Xi described the heaven as the principle of heaven. The reason why the heaven did not speak was that the four-hour movements and all living things were the specific manifestation of the behavior of heaven. Therefore, the understanding of the law of heaven and the difference between different needs was based on words as the path. The sage is the completeness of the laws of nature. The sage’s movement and tranquility are the presentation of the laws of nature, and it is not necessary to express it through the method of words. Zhu Xi also believed that the content of the chapter “I want to be speechless” should be “noSweetheart Garden” chapter compares with each other and understands that the content of this chapter is, “The Master said, ‘Does the two and three sons think I am obsessed?’ I am obsessed. I am obsessed with the two and three sons. This is the hill.” Zhu Xi’s TC:
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