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The “immediate” of “Taiwei is in the air” is considered as “yes”
——Reflection on Mou Zongsan’s interpretation
Author: Yang Zebo
Source: The author authorized the Confucian network to publish, original “Republication of the Reunion Journal (Social Science Edition)” 2022 Issue 1
Abstract: Mou Zongsan described the “immediate” of “Taiwei is in the air” as “not leaving the air”, which caused a lot of discussions. Regardless of whether it is about using words, theoretical goals, or historical order, this “i.e.”, which means “taiyin” means “game”. It is qualitative to the theory of yin and qi as a gas-based theory, and there is no sense of dissonance in theory. Mou Zongsan interprets the “immediate” of “Taiyu is the air” as “no matter where it is not left”, which belongs to “Six Points to Me”, which aims to highlight the Confucian tradition of “the way of heaven and life are connected” and judges based on the three-system arguments. We can use this to digest Mou Zongsan’s Confucian thinking, but we should not think that this is the original appearance of the 未分类. I am not sure about this relationship, and the influence of Mou Zongsan to form an advanced vision is the most basic reason for the confusion of the research on the lunar dynasty.
Keywords: Taiyu; Weiweiqu; Mou Zongsan;
There are two main texts in “Zhengmeng·Taihe”:
Knowing that the emptiness is the air is the air, but there are no, hidden, deified, and life, and the separation, income and expenditure, form and non-form. It can lead to the origin of this, which is deeper than the “Yi”.
The air is separated from the Taiyin, and the ice condenses in water. I know that the Taiyin is the air, and it is gone. 【1】
This focuses on the relationship between too little and atmosphere. Taiyin and yinyin are in different terms and meanings, but their nature is indistinguishable. [2] The atmosphere is attributed to the physical nature pattern in Chinese philosophical tradition. [3] The sacred channel connects Taishuang and Qi, and uses the word “可” to express the relationship between the two. Therefore, how to master this “可” becomes a central circle that understands Taishuang.
In history, although there are some exceptions, this “i.e.” is generally interpreted as “yes”. This situation has always been extended to modern times. In his 20th Century 30th Century, Zhang Dainian pointed out that the fundamental theory of Zhang Zi’s universe can be said to be huge and rich. The most important meaning is to understand everything with the fundamental and simple atmosphere of all forms and think that the universe is the process of transformation of a gas; to think that empty is as vast as nothing, it is not pure and nothing, but the original state of dispersion and not gathering, which is actually the nature of a gas; to have an internal opposition, it is the nature of a gas that can move, and changes and flexion and extension occur from it. All changes are caused by the nature inherent in the atmosphere. [4]
Zhang Dainian believed that Chinese philosophy had a long history of the Chinese philosophy [5], and regarding atmosphere as the root of all things, the thought that the sacred can express is exactly this. Taishen is not nothing, but it is scattered but not gathered.In the original state of tps://twsweetmeet.com/”>inclusive, everything in the universe originates from the flexion and extension of the atmosphere. Although Zhang Dainian’s research applied the art of Oriental Philosophy and had a clear historical imprint, he believed that the singtube interprets the innate nature of the universe with the atmosphere, which is undoubtedly an extension of traditional understanding.
This situation has a major turn in the 60th year of the 20th century. Mou Zongsan in “Heart” In “Physical and Nature”, a complete disagreement is given to the topic of “Yinqu”: “Empty is breath”, the word “Sunqu” is “Empty is breath”, when it means “the body is breath”, or the spirit of clearness is breath. The word “Empty is breath” means to distinguish it with Buddha and old people in one word. “The body is breath”, that is, the meaning of “the whole body is use”, (the whole body is use”, All things are used), that is, the meaning of “just use, the body is used”. It can be used both in terms of body and in terms of air. Ejaculation is virtual, that is, the meaning of “full use is the body”, that is, “just use is used in terms of body”. Therefore, the word “just” is the round “just”, “just” that is not separated from “just”, and “just” that is “just” that is one and nothing”. It is not the same, nor is it a word That is. [6]
Mu Zongsan believed that the virtual in the sacred principles is a moral genital body, which can be called the virtual body or the god of clearness. This kind of creative body cannot be opened, and needs to be influenced by the sacred atmosphere, but it cannot be equal to the sacred atmosphere. If it is equal to the sacred atmosphere, the creative body will not be established. That is to say , the “is” of “Taiyin is in aura” is not a word, not is, but “the melting is in aura” and “not leaving the point”, which means that the Taiyin cannot escape from the point of being out of the point of being in aura. It needs to use the atmosphere to exert influence, but it is not an energy itself. [7]
Since Mou Zongsan made a new interpretation of “Taiyin is in aura”, he has insisted on it There are still many people who understand the tradition, but the tendency to accept it is increasing. [8] I have always paid great attention to this topic during my long-term discussion on the Confucian thinking of Mou Zongsan, but because the problems it touches are both broad and profound and incompetent, I only sorted out Mou Zongsan’s thoughts and failed to give my own concluding opinions. [9] In recent years, it has been constructed. In the process of confucian ethics and sorting out the Confucian development structure from the beginning, they have made all-round thoughts on it, and then they have their own conclusions. I think that the “immediate” of “Taiyin is the atmosphere” is “yes”. Mou Zongsan’s interpretation belongs to the “six obsessions” nature, and the conclusions are not taken.
1. Certification of character use
The word has its own meaning, and every person applies the word to it and has its own habit. Some people use this meaning more often, and some people use that meaning more often. When it is impossible to determine the specific meaning of a character used by a certain person, it is a useful way to evaluate the character use habit. For the “Taiyu is”The study on “immediate” of “immediate” can also be done in this way.
I.e., the word “immunity” was first seen in the Shang Dynasty. In oracle bone inscriptions, on the left is a high-sized utensil that holds food, and on the right is a standing or sitting person, facing the utensil and preparing to eat something. The original meaning is to eat. In “The Book of Changes: Ding Gua”, “The tripod is true, and I have a grudge. This is the meaning of “fast, I cannot reach the end”. Therefore, the basic meaning of “immediateness” is close, close, and opposite to “difference”. For example, in “People’s Book·Wild and Wind”, “there are no more and more sensations, that is, the mountains are dumped, and the sea water is boiled into salt”. It is extended to be true, which shows the judgment. For example, in “Zuoji·Eight Years of Xianggong”, “the common people die, It is not his father and brother, or his descendant. The basic meaning of is derived from the meaning is derived from the meaning, which is to meet, to cater, to fit, to seek, to seek, to be…just, immediately, even, to, to, to take advantage of, and to be very broad. From this we can see that approaching meaning is the meaning, which is the most important meaning of the word “在”: approaching meaning is not, not leaving, and to be close to or away; it is a meaning that expresses judgment, which is equivalent to the English is, This meaning is sometimes called “is”.
In order to understand the habit of using the word “王名”, “王名” in “Zhangxuan Collection”, “王名” in “Zhangxuan Collection”, “王名名”, “王名名”, and the situation is as follows: [10]
In this table, “中文” refers to the number of times the word “中” appears in “Zhengmeng”, “中文” “中文” “中文” and “学” respectively; “学” refers to the number of times the word “中” comes from other classics, because it is used by others, and its meaning is not