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Dao in the daily use of the love: from Li Zehou’s Confucianism “emotional body”
Author: Weng Kai-He (Doctor of Minnesota, Associate Professor of the Department of Minnesota in the Department of Minnesota in the Department of Minnesota)
Source: “Philosophy and Civilization” 2014 Issue 12
Content Summary: Thoughts in Europe, America or the Chinese region need to develop from the beginning. The problem lies not only in the mental self, but in the larger context of modern civilization history and trends of Europe, the United States and the Chinese. Mind learning must open up examples beyond logical practice, restore the completeness of humanistic minds, and continue with its civilization history, while facing the situation of its social situation in the era. The mental learning of the Chinese world should continue to think about Chinese civilization and philosophy. Facing the real situation, persist in talking with other subjects, and strive to continue to move forward, which should be the current purpose. Li Zehou’s “emotional body” or “(human science) historical body theory” is a kind of energy of contemporary neo-Confucianism or Confucianism. This article describes the “Four Sentences of Teaching” (the nature of destiny, the nature of willfulness, the Tao of sanctions of sanctions, and the Tao of sanctions of practicing Taoism) that I have curated as the key points and introduces its content. It is also necessary to explain the main nature of the connection between mental science and civilization that continues to exist and continues to open up civilization, history and thinking. Li Zehou’s thoughts or his prescient mental science have taken a major step in Chinese mental science.
Keywords: Li Zehou, Confucianism, Confucianism, Confucianism, Historical Orthodontology,
About the history of Li Zehou, about 30 years ago, when I began to enter major teaching books, I began to learn about the breaking between ancient and modern, Chinese, foreign, science, humanities, teaching, research, business, knowledge, emotion, intention, truth, goodness, beauty, etc., Inseminate networkThe pain of confusion, confusion, troubles and sting. This pain forced me to study and plan to pursue the problems of scientific method, knowledge and knowledge; at the same time, I was led by literature, history, philosophy and art without any planning.ry-share”>inclusive conditions are attracted by the field. I have basically had a secret understanding that the mentality of the treatment and consultant I have done is not ordinary science, at most it is not science under the definition of logical and proof theory, but moral reality, and even beauty. With this understanding, I developed from moral thinking, moral philosophy, and aesthetics. It also follows from The East has transformed into a country’s philosophy and contemplative history. Many of the works of Chinese philosophy and contemplative history have inspired and attracted me, and what has inspired and admired me the most in the past decade is Li Zehou’s works. His philosophical thoughts may be a critical inheritance of Confucianism, and use criticized Max and Kant to modify and supplement it, and welcome the modern and post-modern things in the East. As well as the real situation and future of Chinese people, they aim to create the fourth period of Confucianism, which is “human perspective, Chinese vision” (Li Zehou and Liu Changyuan, 2011, 80). The so-called “Confucianism IV” is because he opposed the “Three Periods of Confucianism” advocated by Mou Zongsan and Du Weiming and others, and learned the comprehensive Confucianism with the theory of mind and nature-morality, and thus believed that Confucius and Mencius were the first period; then it was interrupted until the Song and Ming dynasties. The study became the second period of Confucianism from a high-spirited approach to the theory of mind and nature; then it was disseminated until Xiong Shili came out and passed it to Tang Junyi and Mou Zongsan to become the third period of Confucianism. Li Zehou believed that the establishment of Confucianism in this way, on the one hand, the Han Confucianism outside the theory of mind and nature and Xunzi before. On the other hand, in Li Zehou’s eyes, Mou Zongsan and others used the concept of oriental philosophy to push the Song and Ming cognition to the most. href=”https://sites.google.com/view/sugardaddy-coding”>bearing, but the Song and Ming Neo-Confucianism still did not break the theme of Song and Ming Neo-Confucianism and the internal contradiction, so there was no new period of Confucianism to become a different kind of Confucianism outside Song and Ming Neo-Confucianism. He proposed the “Fourth Period of Confucianism”, Confucius, Mencius and Xun were the first period, Han Confucianism was the second period, and Song and Ming Neo-Confucianism was the third period. He proposed the “Fourth Period of Confucianism”: Confucius, Mencius and Xun were the first period, Han Confucianism was the second period, and Song and Ming Neo-Confucianism was the third period. (The end of Mou Zongsan), the fourth issue now follows the first three periods and then opens the future. Of course, this is Li Zehou’s opinion, and many other scholars do not agree. He himself intends to use “emotional body” (the daily feelings are the most basic, the last reality), or uses “emotional theory” as the theme, called “human history theory” or simply “historical theory” (the mental and emotional foundation of human history is the body, the most basic, Baoying Internet car and horse fee is the final reality), as his own efforts to the fourth period of Confucianism (Li Zehou, 1996a; Li Zehou, 2000). His thoughts, more than ten I have always been very attractive to me, but I always have difficulty explaining it to others in a simple way. Until 2010, I occasionally tried four sentences to express my mastery of his method. Wang Yangming often used four sentences in his late years, calling it the “four sentence teaching” he thought. I could not endorse Li Zehou, so I could only use these four sentences as my understanding of his thoughts.Wei’s experience report. These four sentences are: “The nature of destiny, the nature of willfulness, the way of calculating emotions, and the teaching of practicing Taoism.” This is based on the “Doing of the Mean” “The Destiny of Heaven, the Willfulness of the Tao, and the Teaching of the Tao” in “The Doctrine of the Mean”, which also means that Li Zehou’s contemplation of the direction of Confucian history is in the direction of Confucian history. This requires a speech from the word “Doctor of the Mean”.
1. “The general leader of Confucianism” “The nature of destiny, the way of willfulness, the teaching of practicing Taoism” is the first sentence at the beginning of “The Doctrine of the Mean”, “It can be said that it is a summary of the author’s plan to write… It is also the general leader of the whole book, or it can be said that it is the general leader of Confucianism” (Xu Xieguan, 1978, 116).
1. The Destiny of Heaven
Xu Xie said: “This sentence is a shocking sentence that has never appeared in the most basic way before Zisi.” (Xu Xie, 1978, 117) This sentence is quite concisely expressed that the philosophical breakthrough of the Axial Age (AxialAge, 800-200B.C.) in the history of Chinese civilization during the age and war. (Philosophical Characteristics of breakthrough (Yu Ying-chung, 2007; Yu Ying-chung, 2010; Zhang Hao, 2004). This concept in the Axial Age was discovered by many Eastern and Eastern scholars when studying several ancient civilization history (China, India, Central and Greece). They all discovered that these ancient civilizations, most of which were philosophical invasions, emerged in the thousand years of BC, and collapse often preceded the corruption. In the Chinese culture Sweetheart Baobaobaobaobaobao.com, the collapse that precedes the breakthrough is the collapse of the order of gifts.
The gift order for three generations has rich connotations, and there are many fair elements in it… which show its long-lasting value. But it includes a very old and powerful tradition of energy, which has become the key to “breaking”. I mean the tradition of “witch”… In the order of the three generations of gifts, the influence of the witch is great because they are the sabotages of the “Dao of Heaven”, and only they can understand the meaning of “heaven”. (Yu Yingqi, 2010, 152-153)
The age and international schools of warfare are the ones that have developed their “philosophical breakthrough” in the tradition of this long-standing energy. No matter which faction belongs to, I do not admit that the “Witch” has the authority to separate the communication between heaven and man or the communication between gods and man… In the body, they have two points of cooperation: the first is to replace the “Dao” (a physical body) with the “Dao” believed by the witch.;The second is to replace the secret effect of “witch” connecting the h
