【田智忠】當“道體”遭受“理本一包養app”——論朱子“道體論”的窘境及其消解

Keywords: Taoism and Taoism are the body  The way of theoretical thinking toward physical transformation

“Taoism” is not the focus concept in Zhu Xi’s thinking system, but there are many disputes caused by it. On the one hand, Zhu Xi’s “Taoism Discussion” and “Magic Discussion” are difficult to coordinate the cover the website, which leads to two difficulties in positioning the “Taoism”; on the other hand, Zhu Xi’s “Taoism Discussion” has been reversed in Huang Jing. What is the reason? These problems have a relatively large academic discussion value.

1. Propose of problems

Huang is always regarded as the loyal and realistic reprover of Zhu Zi’s Taoism. However, Zhu Zi’s writings discussed many issues regarding the issue of rationality, but in Huang Jun’s works, only three mentioned this issue: First, Huang Jun criticized Yang Zhiren’s statement of “from this reason to this reason” in his letter:

The sentence “from this reason to this reason” was not true. Where does reason set up a situation? Many things are all out of other situations? If there is reason, there will be aura, and the reason will not be separated. If it is Yuan Henry, the four virtues of heaven also have heaven, and there is virtue. It is a lot of things, and it is also a way to share the principles and atmosphere together. Why is there a special principle that can lead to many things? (Huang, page 179)

Secondly, when it comes to asking about the “reason” of the door, Huang Jing replied: This is a metaphor for the meaning, and it can only be done in this way. Because Su Qu said: One reason is the spirit, two reasons are transformed. One reason is God, and two reason is transformation. Thinking about the affairs of the six worlds is like a torrent, when people are immersed in it, your stomach is water, and his stomach is also water. If two people are here, there is a affairs of the affairs. Therefore, when his family said that, he also said that, that is, everyone in it said that it is that it is not fast and cannot come, so he is a god. Two-in-one transformation, two-in-one transformation, one point is eliminated here, one point is grown, one is eliminated and one is eliminated and one is longer. These are the two-in-one transformations. (Huang, pages 734-735) Thirdly, Huang Jing proposed in his notes on “Learning or Questions”: the way of heaven is the principle, and the five elements of yin and yang are the air. In total, atmosphere is the principle, one is the principle of “one href=”https://twpinkhoney.net/”>to consolidate and consolidate the Tao of “one yang”; in total, reason is the principle of reason, atmosphere is the principle, the atmosphere is the essence, the height and the height. (“Big Learning Commentary”) There is no order of reason. It is okay to have the same reason, and it is okay to have the same reason. In fact, it cannot be said in a sequence, but the principle of giving up the air cannot be safe, so there is a principle that has the air. The reason is indecent and invisible, the reason is indefinite and the atmosphere is indefinite, and the reason is one book but the atmosphere is very different. Therefore, those who talk about reason often start with the atmosphere and think about it, and they will be indecent and have no need for prosperity. (Similar to the above) In short, Huang Feng does not simply talk less about the problem of rationality, and even in only a few data, it refutes to emphasize that there is no order and the rationality is not inconsistent. This phenomenon has deep meaning. Chen La once pointed out that the more Zhu Zi was in his old age, the more he emphasized the position of “reason comes first”. (See Chen La, 2000, pages 78-99) Zhu Zi’s direction is actually a strengthening of the root of “reason” and its original position. As a result, Zhu Xi gradually formed the “reason is one and only different” position in the relationship between rational and different levels: at the root level, the regulation is first and the regulation is not separated. Huang Jing only emphasized that “the rationality is in no order” and “the rationality is not separated”, and this confessed that “reason” is the “foundation of all transformations”, and actually insisted on tactful rejection. Huang Jing’s standoff was exactly what Zhu Zi criticized in his late years. Huang Feng was very concerned about the problems of reason and atmosphere, and he discussed the issues of “Taoism”, “Taoism”, and “Taoism” and other issues that were introduced by discussing the “Doing of the Mean” and “Taiyang Diagram”. This seems to be confessing that Huang Jing’s basic problem consciousness has come from Zhu XiThe rational-related issues that are concerned turn to the “Tao” problem. This turn means that Huang Jing no longer focuses on the root of the world or the root of the problem, but pays more attention to the source of the world’s use. Correspondingly, Huang Yan’s discussion of the “Tao Body” also clearly criticizes the view that “Tao Body” can exist independently without the “use of Tao” and even “Tao is ahead of things” and “Tao gives birth to thousands of things”: As for “Tao gives birth to one, two, two gives birth to three, and three gives birth to thousands of things”, what Laozi calls Tao is not what our Confucians call Tao. Ming Dao said: “There must be a right thing in the whole country.” If only one is born, it is a unique thing. “One yin and one yang is said to be born in the Tao”, how can the Tao be born in the f