【陳林】朱子心論辨正——以對陳一包養網心得來與李明輝之論辨的反思為中間

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Zhu Zi’s mental reconciliation – Reflection on the debate between Chen Lai and Li Mingxi as the middle part

Author: Chen Lin (Teached by Marxism School, Guangzhou Financial Academy)

Source: Author’s Recipients Release on Confucian Network, Originally published by “Fujian Teachers’ Model Major” (Philosophy and Social Science Edition) 2022 Issue 5

 

Abstract: How to understand and interpret the heart that Zhu Zi said is the most discussed issue in the current study of Zhu Zi. Chen La and Li Mingxiu have discussed this issue several times. Chen Lai believed that Zhu Xi’s heart was neither reason nor atmosphere; Zhu Xi’s heart was important to refer to the thinking and consciousness activity system that expressed the “mind character”, and the effectiveness of this thinking and consciousness activity system mainly based on knowledge during operation. Based on the structure of “reason and character”, Li Mingxiu believed that Zhu Zi’s heart belongs to the spirit. In fact, Zhu Xi’s focus on the mind is to explore the operating mechanism and effectiveness of the mind from the perspective of mind-nature theory. For Zhu Zi, it is unknown whether the structure of the heart is composed; because, “Sister, wipe the clothes first.” According to Zhu Zi’s theory, the heart is obviously composed of the combination of reason. Zhu Zi believed that after the principles and atmosphere were combined with intention, the mind would show two characteristics of the principle of structure and the atmosphere of this mind during the activities. Therefore, the mind can be said from the air and from the rational side. From the air to the side, the heart is the human heart; from the reason to the mind is the Tao heart. Zhu Zi’s heart can also be said to be aura, but this atmosphere is not the atmosphere that forms the basic nature of things in the rational and meaningful sense, but the atmosphere that is a form that is actually used as a concrete thing in the world. In Zhu Zi’s view, since the heart is composed of a particularly clear atmosphere, the heart is filled with the refreshing atmosphere called “spirit”.

 

Keywords: Zhu Zi; Zhu Xi; rationality; mind nature; heart; chan; Chen Lai; Li Mingxiu

 

“Heart” occupies a very important position in Zhu Zi’s ideological system. However, Zhu Zi’s mind actually has an extremely messy face, which is difficult to grasp. British Han scholar Bu Daocheng (J.Percy Bruce pointed out a hundred years ago: “It must be admitted that Zhu Xi’s heart is not easy to understand. It may be the least clear part of all theories that formed Zhu Xi’s philosophical system.” [1] Meng Peiyuan said: “What is the heart? This is the question that the first answer is the question, and it is also the question that the ancients discussed the most debates about Zhu Zi. However, Zhu Zi never made a unified definition of the heart, that is, he did not explain what the heart is from a concept. Zhu Zi was discussing It is not difficult to have disagreement when explaining the meaning of the mind and the various problems related to the mind. “[2] It is precisely because Zhu Zi’s mind is difficult to master, so despite the long-term academic circles, the academic community has conducted in-depth research on Zhu Zi’s mind and achieved profound results, but there is a big difference between students’ comments on Zhu Zi’s mind, so there is still no conclusion tomorrow. Therefore, how to accurately understand and talk about Zhu Zi’s heart has become a difficult problem that needs to be solved in Zhu Zi’s thinking discussion. This article is based on Chen andLi Mingxiu and the two teachers and teachers made the arguments about Zhu Zi’s heart as the starting point, reflected on some problems in the argument, and tried to propose the author’s understanding of Zhu Zi’s heart.

 

1. Chen Lai and Li Mingxiu’s discussion on Zhu Zi’s heart

 

As Meng Peiyuan said, “What is the heart” is the primary question to answer when studying Zhu Zi’s heart. What the demand points out is that when we ask “what is the heart”, it usually has two layers of meaning. The first layer is what the question is composed of, and the second layer is what the operation mechanism and effectiveness of the question is. Specifically, the so-called “what is the mind composed of” is to ask what elements the mind is composed of. For example, when we say that the mind belongs to the atmosphere, we are exploring the components of the mind. And what are the so-called “the movement of the mind isWhat are the mechanisms and effectiveness of the mind”? It asks how the mind acts as a thing, and what performances it shows during the movement. For example, when we say that the mind has a physical function and the mind has not yet developed, we are exploring the operating mechanism of the mind, and when we say that the mind has knowledge and dominates the influence, we are exploring the effectiveness of the mind. From the perspective of philosophical problems, the structure of the mind is a natural problem of the universe, and the operational mechanism and effectiveness of the mind are a problem of the mind nature. There are differences in these two layers, but they are closely connected. What structure of the mind will affect the operating mechanism and effectiveness of the mind.

 

ComprehensivelyBenefitFrom the academic community’s argument about Zhu Zixin is the first level mentioned in this article, that is, whether the dispute over whether the mind can be attributed to the atmosphere. There are three perspectives in the academic world about this problem. Mou Zongsan, Tang Junyi, Xuan Mu, Li Siguang, Liu Shuxian, Cai Renhou, Li Mingxiu and others advocated Zhu Zi’s hearts belonged to the air; Chen Lai, Fujii Luming, Zheng Ze, Zhang Junzhi and others advocated Zhu Zi’s hearts belonged to neither reason nor atmosphere; Meng Peiyuan, Cheng Zhongying, Yang Zuhan, Huang Ronghong, Wu Zhen and others advocated Zhu Zi’s hearts belonged to the air. [3] Among them, Chen La and Li Mingxiu’s statement on Zhu Zixin’s attributes is the most representative and in-depth. [4] Therefore, this article is important to use the explanations of these two teachers as a development point to discuss this article.

 

There are some direct information in “Zhu Zi’s Words” that Zhu Zi discusses whether the concern can be attributed to the atmosphere. Those who believe that Zhu Xi’s heart belongs to the atmosphere mainly make this determination based on these data, while those who believe that Zhu Xi’s heart does not belong to the atmosphere believe that these data does not fail to prove that Zhu Xi believes that the heart belongs to the atmosphere.

 

(1) The heart is the essence of the atmosphere. [5]

 

(2) What you think is the principle of the mind; what you can see is the spirit of the atmosphere. [6]

 

(3) The heart is more versatile, and it is slightly more erect; it is more versatile, and it is natural and spiritual. [7]

 

(4) Asked: “The teacher, the teacher, used a fan to blow the air the day before yesterday. After that, he thought about it: what the mind thinks, what the ears hear, what the eyes see, the holding of the hands, and the footsteps seem to be beyond the reach of the air. Where the air moves, there must be someone who controls it.” He said: “There is a spiritual foundation in the air.” [8]

 

(5)彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩� Taiyang is only in the yinyang, and cannot leave the yinyang. However, when it comes to talking about Taiyang, it is Taiyang; Yinyang is naturally Yinyang. But nature and mind are the same. What is said is one and two, two and one. [9]

 

(6) The principle of the mind is too extreme, and the static mind is yin and yang. [10]

 

(7) As long as sex is certain. The emotions, heart and talent are together. [11]

 

Regarding the above seven information, Li Minghui said: “The “Speech” says: ‘The heart is the essence of the atmosphere.’ And it says: ‘Those who can perceive are the spirit of the atmosphere.”The “Speech” also says: ‘The nature is too strong, and the heart is yang.’ The Yang Yang is speaking with the atmosphere. From these words, Zhu Zi was almost unquestionable.” [12] He also said: “Zhu Zi himself also had some words that clearly express the ‘heart’s mind.’ In terms of air’. For example, the “Speech” says: ‘As long as nature is certain, emotions, mind and talent will be combined with air. ‘Nature is reason, and mind, emotions, and talent are shared in another realm, that is, the ‘gas’ realm. ‘[13] Therefore, Li Mingxiu pointed out: “In the two parts of Zhu Zi’s theory and energy, there is no intertwined area. Therefore, if the mind does not fall in mind, it will definitely fall in mind.”[14]

 

Chen has a different understanding of these data. For data (1), Chen Lai believes that the mind in this sentence refers to the mind in psychological meaning, and “the mind and the five minds can be said to be atmosphere or energy, but they do not refer to the mind of cognition and have no philosophical meaning” [15]. Regarding data (2), C TC:

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