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He Xindong’s philosophical dimension and modern meaning of “Youlun”
Author: Zhao Jinshen (Dynasty of Philosophy in Qing Dynasty)
Source: “Philosophy Dynamics” 2022 Issue 4
[Abstract] He Xindong raised the position of “Youlun” among the five luns, and believed that the establishment of “Youlun” by “Youlun” is the “Kong family” can promote the overall reality of the five luns. He Xinhong’s statements about friends cannot be seen from the perspective of practical meaning, but also the metaphysical dimension behind it. On the one hand, he explained the main nature of “friendly” from the perspective of “sharing the friendship between six and six”; on the other hand, his comment on “friendly” lies in the ideological structure of the “all things one body” of Yangming and even the Taizhou school. “all things one body” is the theoretical basis of He Xinzhao and even the entire Taizhou school’s academic sect’s theory of the relationship between partners. In particular, as long as we pay attention to the connection between “all things” and “friendship”, we can separate He Xinming’s arguments from the companion relationships that develop from the absolute individual. He Xindong’s “friendship” describes the unfamiliarity trend that was closely related to the late Ming people and people due to the increase in fluidity. Based on the philosophical condition of “all things are one”, it provides energy for the “re-ethicization” of unfamiliarity and the development of contemporary Confucianism to solve unfamiliarity and provide energy for the energy.
【Keywords】Accompaniment Kong Family Friendship of Six Hebei All things Notch
Since the late Ming Dynasty, with the development of commodity economy, social mobility has increased and the original human ethics structure has changed, especially in the Yangming and post-Ming Schools, some new trends about human ethics have emerged. For example, the impoverishment of honor and honor – Yangming is learning Confucianism from the “living thought”, and it is also strengthened by a companion. Among them, the main meaning of lifting the same with one another has gained widespread attention from contemporary scholars, which is closely related to the contemporary subjects of Confucianism that reconstructed by ancient people [1]. In the traditional Confucian ethics structure, “companiment is not a foundational ethics that constitute social order” (Liu Wei, page 31). When Wu Genyou analyzed the five-legged sorting in general meaning, it was pointed out that in Confucian tradition, the relationship between father and son and blood is the first priority, followed by husband and wife, followed by long and young, and the relationship between ruler and subjects is the last. (See Wu Genyou and Cui Hailiang, page 6) Of course, this statement cannot fully cover all classical and Confucian statements in history, but it can also reflect ordinary explanations. When I arrived at the Ming Dynasty, the situation had undergone many wonderful changes, especially when I went to the Taizhou school and the Taiwan Nursing Network and He Xinzhan, and with it, it became increasingly important.[2] Miufen carefully assessed the phenomenon of “friendly” position in the Ming Dynasty. She believed that later generations of the study of the mind valued more the Three Necessities and Five Constant Persons in their daily lives, andThe body is now 平台的文 “Sacred Learning”, and after the rise of the Heart Teaching Association, the tempering of the companionship is more useful than a popular family career. (See Liu Miaofen, page 265) This judgment is suitable for the ordinary situation of Yangming, which is even more so for the Taizhou school, especially He Xinzhan.
Huang Zongxi praised Yanshan Agriculture and He Xinxing, believing that his “repair is not something that the famous religion can do” (Volume 32 of the Ming Confucian Cases). In He Xinxing’s five-length discussions, the most disagreement with the traditional famous religion is his emphasis on his companionship. Li Rong even believed that He Xinkeng completely abandoned the father and son four other lunarities for the traditional five lunarities, and placed himself among his teachers and friends. (See Volume 3 of “The Burning Book”) It can be seen that in He Xinming’s five-length account, the difference between the traditional sorting is very large. Regarding He Xinming’s love statement, Ren Wenli pointed out, “If He Xinming’s ‘birth’ has the meaning of breaking the family-oriented social side, there are two patterns that seem to be able to replace ‘body’ and ‘family’, one is ‘friend’ and the other is ‘member’” (Ren Wenli, 2002, page 81). This actually points out the structural meaning of “youlun” in Hexinkou’s thinking.
Modern scholars attach great importance to the “friendly” statements of Yangming and Taizhou schools, but they often emphasize the actual meaning behind it, and mostly emphasize the practical nature of the “friendly” of Taizhou schools. The communication and lectures of He Xinxin and others emphasize their thinking about historical meanings, while ignoring the philosophical remarks described by He Xinxin and others, the metaphysical dimension of “Friends” has not been fully opened. This article develops from He Xinming’s thinking, explores the philosophical dimensions of He Xinming’s “Youren”, and uses the views of the Ming and Taizhou schools to present the historical meaning of “Youren” and further reminds the meaning of the times.
1. Talk about learning and companionship
He Xinzhan specially highlighted the meaning of the king and minister and companionship among the five zodiac signs. “Written with Ailengxi Book” says: “The Tao of Tao begins with the king and the minister… and finally with the companion” (“He Xinming Collection” Volume 3, page 66). But if we compare it between the monarch and his subordinates, we can see that He Xinming pays more attention to the relationship between the companion and the mainstream value at that time. His respect for the monarch shows the difference between his position and the mainstream value at that time (see Chen Lai, 2012 官网, page 449), but He Xinming also shows his position of “the great way of the master’s position” outside the monarch and his subjects. He Xinzhao took lectures as his life (see Wu Zhen, page 303), and emphasized the meaning of lectures. In his old age, he regarded “Original Lectures” as the most important article in his letters to express his self. Chen Lai pointed out, “Same as Wang Gen and Yanshan Farming, He Xinming is also full of the self-bearing of the Taoist Master” (Yan Lin, 2012, page 452), and this self-bearing of the Taoist Master is closely related to He Xinming and even the entire Taizhou-recommended Confucius. Ren Wenli pointed out that “‘Confucius’s salary was from Shun’” is a relatively classic Taizhou topic (Ren Wenli, 2012, page 16). “Taizhou started with the ancestor’s heart and vigorously promoted Confucius. How could he be so confused? Confucius is no longer the sect of the Taoist Master as traditional Confucianism said. It is only the sect of the ‘Tao Sect’, and Confucius can be regarded as a master of the ‘Tao Sect’. On this basis, he proposed a new relationship of ethics for the ‘five ties’ of traditional society’ (ibid., page 5). In He Xinzhan, the main reason why Confucius became the “leader” and paid tribute to Shun was to lectures, and lectures raised the main meaning of accompanying one another. The Original Lecture of Original Lectures believes that Confucius “translated with benevolence and benevolence, and constrained with the whole life, The world is passed down through the ten thousand worlds” (Volume 1, page 8 of “He Xinming Collection”, the key to benevolent and benevolent is to teach. The Taoist dynasty was Confucius “Since I learned to name what he learned, I started to say what he said… Confucius and Yan, Zeng, and two and three sons had nothing to do but they didn’t learn or say nothing” (Ibid, page 8). Confucius cooperated with lecture activities and lectures to “renecessarilyBack to the message boardThe benevolence”. If later generations want to inherit this benevolence, they must rely on the combination of lectures and lectures.
You can see that in He Xinzhan’s opinion, learning and speaking are the most basic advice for human beings. Summarize must be expressed” (Wu Zhen, page 309). And people who are in this kind of lecture relationship cannot be lonely. Teaching must occur between different individuals – no difference is so irrelevant. At the same time, the most basic request and certain expression of teaching are placed in the historical coordination of experience. Baocai Sweetheart Network
Where Xinzhan, friends can “teach with benevolence”. He said: “Only friends can gather talents from all over the country and teach with benevolence, and the whole country will b
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