Yipin Jiangshan 350_Yipin Jiangshan full text free to read_Chapter 350 Autumn (Part 2) from
(This chapter took ten hours to write, and I am very satisfied.)
The words of the saints in the "Four Books" are all subtle words and precise meanings. Another meaning of subtle words and precise meanings is that the amount of information is too small to accurately grasp the true meaning.
In particular, "The Doctrine of the Mean" and "The Great Learning", which talk about the Confucian worldview, ideas, views on good and evil, and methodology, are even more mysterious.
For example, in the first sentence of the Doctrine of the Mean, "Destiny is called nature, spontaneity is called Tao, and cultivating the Tao is called teaching." People with little knowledge will be confused when they read it, while people with deep knowledge have their own understandings, and they are not the same.
.
Therefore, although there are sage classics before them, people still cannot accurately grasp Confucian philosophical thoughts, so someone needs to translate and annotate the classics to build a bridge between sages and mortals. Zhu Xi settled on the "Four Books" and wrote the "Collected Commentary on Chapters and Sentences", which is
Doing such a thing.
With this, Zhu Xi established a complete and exquisite ideological system, and finally fulfilled the long-cherished wish of Song Confucianism. Confucian philosophy finally reached its peak and became the common thought of scholars in the entire country, and then became the collective consciousness of the entire country. It changed from the bottom up.
The Chinese.
From this point alone, Zhu Xi is truly remarkable.
Chen Ke's interpretation of the "Four Books" completely imitated Zhu Zi's style, and even the content was mainly based on Zhu Zi's "Four Books". However, he tampered with the most fundamental world view.
Because Zhu Xi's approach was originally excellent, but it went wrong in the world view. What kind of world view there is, there is what kind of methodology. Therefore, later on, Confucianism became known as "confining thoughts and hindering the development of science".
'The chief culprit.
In terms of world view, Cheng-Zhu Neo-Confucianism believes that Tai Chi is the foundation and ontology of the universe. "Tai Chi is not one thing, that is, yin and yang and in yin and yang, that is, the five elements and in the five elements, and that is all things and in all things. It is just a principle."
In Zhu Xi's understanding, Tai Chi is the foundation and hub of all things in the world, and is the spiritual entity that determines and derives everything. That is to say, 'Tai Chi generates two rituals, two rituals generate four images, four images generate Bagua, and Bagua generates all things.
'.Everything in this world comes from Tai Chi.
So how do you understand this Tai Chi? Zhu Xi said, "Tai Chi is just a word of theory." Once you understand Tai Chi, you will naturally understand everything in the world, be broad-minded, be unfazed by favors and humiliations, be fearless, and be able to cultivate yourself and be harmonious.
The family can govern the country and bring peace to the world!
So what exactly is this "principle"? Zhu Zi said, well, telling you directly will not impress you deeply and is of little use. You need to think and think for yourself...
Okay, so how do we understand this principle?
This time Zhu Zi told you that you must ‘investigate things and understand their principles’!
‘Studying things to achieve knowledge’ is the cornerstone of the Confucian university approach.
In the pre-Qin era, the phrase "investigate things to gain knowledge" was probably not a particularly profound language, so there was no need for any explanation.
However, since the Han Dynasty, due to cultural faults and other reasons, people's interpretation of it has had great problems, and the methodologies derived from it have varied widely.
Zhu Xi interpreted "ge" as meaning "exhaustion" and "exhaustion". Therefore, the methodology of Zhu Xi's study is "exhaustion".
So how to understand the truth? Zhuzi said, read more and discuss, and respond to things. Of course, the most fundamental thing is to read the Confucian classics. Because Confucianism regards Confucius and Mencius as people who have mastered the Tao, or Confucius and Mencius are the Tao. They pursue
This is the 'Tao of Confucius and Mencius'.
Therefore, Neo-Confucianism's investigation of things and principles, to put it bluntly, means to read more books of sages and understand the so-called ways of sages.
If it is just about cultivating one's moral character and managing one's family, it would be fine. Because saints are teachers for all generations, and it is definitely correct to follow the example. However, Confucianism is about worldliness, and it also wants to govern the country and bring peace to the world. It has to solve specific problems that arise in the world, such as the country.
The financial resources are exhausted, such as regulating the Yellow River, such as how to deal with foreign enemies.
This is where something went wrong. As future generations know, every problem must be analyzed in detail and solutions must be found in reality.
And many times, problems arise with the progress of the times, so the solutions are the same, and they must be constantly innovated. For example, in the Spring and Autumn Period, it was a small country with a few people under the well-field system, and the production relations were completely different from those of later generations. At that time,
The views of sages on specific issues were completely outdated when viewed in the Song Dynasty.
What's more, even in the Spring and Autumn Period, Confucius's method was proved to be unworkable. If you take what didn't work in the Spring and Autumn Period and put it a thousand years later, will it still work?
This is the fallacy of Cheng-Zhu Neo-Confucianism. They ignore the facts and do not look for solutions to problems in reality. Instead, they look for annotations and answers in ancient books. Everything depends on how the ancient sages solved it, and then
Just copy it.
This approach obviously doesn't work.
It is understandable that Zhu Xi fell into this strange circle, because after all, he was not a true saint like Laozi, Confucius, or Aristotle, but could only be regarded as a sage with great academic knowledge.
He was unable to develop a correct worldview, and naturally he could not develop a correct methodology. His worldview actually came from Zhou Dunyi, and Zhou Dunyi's theoretical foundation "Tai Chi Diagram" was derived from the "Wuji Diagram" written by the ancestor Chen Tuan
From there, the source of Neo-Confucianism’s propositions such as the connection between heaven and man, the study of things to gain knowledge, the preservation of heaven’s principles, and the elimination of human desires were established.
And 'Tai Chi' is so mysterious that it cannot be understood at all, so he studied it over and over again, but could not figure out the reason. In the end, he could only borrow the Buddhist practice method. Therefore, Neo-Confucianism is actually a mixture of Buddhism
Taoist pragmatism Confucianism. This is destined to be contaminated with the negativism and hermeticism of Buddhism and Taoism, and eventually become a kind of imprisonment.
~~~~~~~~~~~~~~~~~~~
What Chen Ke has to do is to establish another world view and methodology!
Return to the first sentence of "The Doctrine of the Mean": "Destiny is called nature, nature is called Dao, and cultivating the Dao is called teaching."
Chen Ke's explanation is that "rationality is human nature. Through rational thinking, the Tao can be discovered, and the saints use this to explore the Tao and educate all peoples."
He interpreted "Destiny" as "Tao", the Tao, absolute truth and objective laws. He said that the world operates under absolute truth and objective laws. Truth and laws are hidden under appearances and events.
Regulates the development of events and phenomena. Therefore, if you understand the truth and laws, you can foresee the changes in things and grasp the correct method, which is the so-called 'clear mind and see nature', and then you can practice Qi Zhiping!
Truth and laws can be known. Cultivation of Taoism is the process of understanding truth and laws. And the method of Cultivation is to 'investigate things'.
Regarding "investigating things", Chen Ke and Zhu Xi basically said the same thing. He said that "knowledge lies in me, and principle lies in things", and the way to connect things and me is to "investigate things to gain knowledge".
They also teach "ge" to be the ultimate, the ultimate, the ultimate: to investigate the principles of things. They also teach "things" to be things, and its scope is extremely wide, including all natural and social phenomena, as well as psychological phenomena and moral behavioral norms.
.
"Gewu" means to exhaust the principles of things. It is believed that everything from the universe, heaven and earth, to the smallest grass, trees and insects has principles, and they must be investigated. The more principles of things are exhausted, the broader my knowledge will be. By studying things
To reach knowledge, there is a process from accumulation to sudden enlightenment.
To understand, we must spend time to examine one thing, and to understand everything thoroughly, from near to far, from shallow to deep, from rough to fine. Learn it extensively, interrogate it, think carefully, and distinguish it clearly. It is divided into four sections, which are layered.
Enter, step by step, in search of truth.
As the saying goes, "To understand a poor principle, we need to study it thoroughly. To get the skin is the surface, and to see the depth is the inside." People must go through this process of understanding from the outside to the inside before they can achieve the understanding of the principle.
The above methodology is basically Zhu Xi's point of view, and Chen Ke copied it almost unchanged. However, in a different world, this methodology has become different from Cheng Zhu's Neo-Confucianism, and has become "in understanding and practical activities,
Use rational thinking to sublimate the theory from the phenomenon, and test the theory with practice. Through this process, you can get a theory.'
When you understand the principles of all things, you can sublimate the truth from many principles.
When you understand the Tao, there will be no secrets in everything in your eyes, and you will have become the Tao.
Then only if the world is sincere, it can fulfill its nature; if it can fulfill its nature, it can fulfill the nature of human beings; if it can fulfill the nature of human beings, it can fulfill the nature of things; if it can fulfill the nature of things, it can praise the transformation and education of the world; it can praise
The transformation and education of the world can be compared with that of heaven and earth!
~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Because Chen Ke's theory stands on the shoulders of giants, it appears to be exquisite, complete and convincing as soon as it comes out.
In addition, he had established an image as a master of Confucian classics, so he only taught one chapter of "The Doctrine of the Mean" at the Confucian banquet, which aroused a strong response.
Last year, he verified that "Shang Shu" was an apocryphal book. Scholars and officials only regarded him as a knowledgeable, discerning and thoughtful man. This year, after listening to his lecture on "The Doctrine of the Mean", I realized that after the Song Dynasty followed Taoism and New Learning,
Another theory was born. Another great Confucian was born!
Moreover, once this theory came out, it was so complete, so feasible and credible, far surpassing other theories that are still being explored.
It's just that Chen Ke was too young, and the scholar-bureaucrats couldn't accept it. The truth that generations of people had been searching for but couldn't find was revealed by this boy who was less than thirty years old.
As a result, questions arose overwhelmingly, many of them simply opposing for the sake of opposition. As a result, the second half of the Sutra Banquet became a scene where Chen Ke fought with other Confucian scholars in order to defend his own doctrine.
But no matter what, everyone admits that during the Sutra Banquet in the autumn of the fifth year of Jiayou, a vibrant Confucianism was born. The vitality it contains will definitely impact the world!
Because Chen Ke was born in Shu, he is usually called "Shu Xue", but he himself prefers to call it "Neo-Confucianism"... Firstly, he pays tribute to Zhu Xi who contributed the most successful content, and secondly, this is the theory of truth.
Learning, it is most appropriately called Neo-Confucianism.