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Looking at Confucian object view from “indifferent” Author: Wang Bo Source: “Confucius Research” Issue 2, 2019
Time: Confucius was in the 2570s and Gengzi June 29th, Guisi
In the differences with Eastern civilization, “things” have always been in the edge of the field of Chinese traditional philosophy and are rarely explored as a central concept. From the distinction between words and concepts, in Chinese traditional philosophy, “things” may only be called verbs, but do not have the qualifications of concepts. This is also the reason why modern scholars who study traditional learning rarely conduct concentrated exploration of “things”. But this does not mean that Confucianism has no object view. “The Doctrine of the Mean” “innocenceless” describes the Confucianism’s method of viewing things with a challenging and common sense attitude. The Doctrine of the Mean takes the middle argument system, and at the same time it explores the differences between “things” and this direction of thinking about “things” has a profound impact on later Confucianism. This article is intended to be the main focus, with “things” as the focus concept, and uses the words of “The Doctrine of the Mean” and Song and Ming Dynasty Neo-Confucianism to develop and traditional dialogues, in order to open up a broader philosophical domain about “things”.
1. The term “thing” and its strength
The Doctrine of the Mean does not conduct a concentrated discussion on “things”, but the application of the word “things” is spread throughout the text. “Things” appeared once in the “Doctrine of the Mean”, and the relationship between things and sincerity appeared five times. The others were embedded in the verbs, such as “body”, “biology”, “the nature of everything”, “forming things”, “carrying things”, “being things”, “being things”, “being things”, etc.
The meaning of “things” in “all things” is more clear. It refers to all things in the six world, including humans and natural worlds. As the “Doctor of the Mean” says, “To achieve the central harmony, the Liuhe is in place, and all things are cultivated” (Chapter 1 of the “Doctor of the Mean”, only the following is the name of the chapter). Only under the conditions of achieving the neutrality, the Liuhe can establish its high and low status, and thus develop the effectiveness of raising all things. From this we can see that the so-called things or all things are all beings between the six realms, and humans and their activities are naturally included. Regarding this kind of emotion, Xunzi has a philosophical expression: “Things are the names of the common names. If they are combined, they have common names, and as for the fact that there is no common name, they will stop.” (“Xunzi·Justice Name”) Things are the names of the common names, which is the most important category. The emergence of things with all things is also expressing its original meaning.The interpretation of things in the “Speech” is: “Things are all things.” Therefore, in Chinese civilization, the original concept of things refers to all existences, both human and non-human.
In the situation where things appear as verbs, many of them are still displayed in the relationship with Liuhe. For example, “the creature of heaven”, things are born from heaven, and heaven does not choose all things produced by earth. As the Doctrine of the Mean says, “Broad and thickness are used to carry things; high and superbness are used to cover things; long and long, they are used to form things.” (Chapter 26) Because “broad and thickness are used to match the earth, high and superbness are used to match the sky, and long and unborderless” (Chapter 26), heaven, earth and time each have their own abilities. The three are together and cooperate with all things born from nature. In “The Way of Six Miscellaneous things can be said in one word: if it is not entitled to things, then its creatures will not be measured” (Chapter 26), it is also said that Six Miscellaneous things are born of all things. Although there is no explicit statement here that things are all things, there is no difference in reality.
But in the third situation, things have a significant relationship with intimidation. In “The end of things, there is nothing intellect” (Chapter 25), things do not have special references, but they still call everything. They are just that things do not appear in the form of six creatures, but are connected with the same path. In “the body is not fulfilled” and “the nature of everything”, the two appear in the form of coexistence of things and integrity. Although in terms of “The Doctrine of the Mean”, the connection with the intimate did not change the meaning of things, it affected the understanding of things in later generations.
Zheng Xuan of Han Dynasty explained in “The Notes of the Tribute”: “Things are all things, and they are also things.” The differences between 10,000 things and “Speech” both point out the original meaning of things, but in addition to this, the meaning of “things” is added. This means that things generally refer to all things without problems, but when they fall into the context of “nothingness”, especially when they are in the same way as “integrity” trees, the connotation of things seems to have shifted or heavy. Things are a common name, and things are the reality of human behavior, and can only be regarded as part of things. Zheng Xuan’s explanation of the fact that the objects here can refer to all things in the Liuhe (especially natural objects) or to human affairs. In addition to pointing out the meaning of “all things”, it is also said that there must be a reason for the uprising. Zheng Xuan came to happiness too suddenly. The book says: “If a large person is honest, everything will not be born; if a gentleman is honest, things will not be accomplished.” The difference between a large person and a gentleman is that in terms of responsibility and responsibility, a large person has the responsibility to nourish all things, while a gentleman only needs to be a one-on-one 中国家平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台</ Therefore, success is like becoming oneself, and all things are like becoming oneself. Whether it is to achieve things or creatures, to become oneself or to become something, the key is to ensure that human integrity and innocence. Therefore, Zheng Xuan believed that the integrity of Chapter 25 is about people, as clearly pointed out by Kong Guangda, "He has the highest sincerity" and "Man has the highest sincerity". The explanation of things, "all things" and "things" are two meanings, which are to the people and the king.The divergent component of the sub. This is already different from "Doctor of the Mean", and the direction of things has different levels. Zheng Xuan listed the department of things, and connected things with things and things, and put them in "The kindness is not the one who has become oneself, so they become things", and it is the real level of oneself and things, and things occupy a first and closer position in things.
The most influential thing about the “Doing the Mean” after Zheng Xuan’s comments on “The Doctrine of the Mean” was Zhu Xi’s “The Chapter of the Doctrine of the Mean”. Zhu Zi inherited Zheng Xuan’s explanation of things: “Things are also things.” 2 Similar to Zheng Xuan, Zhu Zi pointed out the two meanings of “things” and “things” separately, and was different from Zheng Xuan. People and gentlemen respond to things and things. Zhu Zi clearly divided the two words “honest, the end of things, and the last one refers to things. The former refers to things and the latter refers to things. Zhu Zi said: “‘Honest is the end of things, and there is no thing intellect.’ Integrity, you can understand the end of things. If you are not honest, even if you are in the matter, it is the same as there is nothing in the matter.” 2 Zhu Zi believed that “Honest is the end of things” in terms of reason, “unestestness is nothing in terms of things” in terms of humans 2, “the whole country has no nature” 3, so all things in Liuhe have reason, and principles are connected to all things, and naturally they are connected to things, so things here refer to all things. “Not honest” can only be considered by people, because “right honest” here is a kind of moral character of people. It determines the meaning of what they do, but it cannot erase the existence of the past. Therefore, if a person is not honest, there will be nothing, but the
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