requestId:68753c36117573.19478700.

The principle of response and the way of response – taking the commentary between Cheng and Zhu and Xian hexagram as the middle

Author: Guo Yi (Dynasty of Philosophy in Qing Dynasty)

Source: “History of Chinese Philosophy” 2025 Issue 2

Abstract: In the Confucian tradition, response not only touches people and things, but also is regarded as a cosmic discussion problem related to all things in Liuhe. In response, the “Book of Changes” is the main focus. In its interpretation, two levels of discussion of the sentiment problem can be divided into two levels: atmosphere-type sensation (instructions on the original order of all objects) and flexion-extension (instructions on the principles of movement and change of all objects), which is the basis for Cheng and Zhu to discuss the sentiment problem. The teachings represented by wisdom far away use the reform of the induced relationship into a causal relationship that affects the energy of the induced relationship. Through the comments on the Xian Gua and based on their understanding of nature, Cheng and Zhu discussed the sensory problems from the two levels of “the principle of perception” (the way of nature) and “the way of perception” (personnel and affairs), and regarded the sensory as the process of realizing the nature of all things. At the same time, the certainty of perception comes from the request of nature to realize itself; the sensory understanding is to open towards transcendence, and based on this, the basis of making all things live in life.

Keywords: Sensation of the nature of Cheng Zhu

In the Confucian tradition, the “Book of Changes” is the main theme, and later Confucians should have many opinions from this. In the passage of the Book of Changes, two methods can be used to identify the feelings of discussion. One is to use the Qian hexagram “Baishou” to “recise the same voice and seek the same atmosphere. Water flows moist, fire becomes dry, clouds come from the dragon, wind comes from the tiger, and sages make it and see everything, and those who are from heaven are of the best. Those who are based on the local people will follow their own categories as the classics. Kong Ming clearly stated it with “information”, and used “unconscious-identified”, “similar-different”, and “recent events-far events” as the classification principles. In general, the narratives are combined into “each species from their own categories”. This remark on “emotional feelings” follows the common understanding of “emotional feelings” by Dong Zhongshu and other Han Dynasty to illustrate the original order of all things. Second, the classics of the Xian Gua “Two Qis should be combined with each other” and “Liuhe sense and all things are transformed into one another” include “Xiang” “being and stretching together to benefit one another”, which is an important basis for the Confucian scholars of the Song Dynasty, and the truth it explains is the principle of the movement and change of all things. These two discussion methods are shared by each other and explain “response” as a cosmic discussion problem related to all things.

 

1. The reform of Huiyuan’s perception of feelings and the problems facing Cheng Zhu

In history, the reason why this method of pursuing feelings of feelings is prominent in Cheng Zhu is related to teaching criticism of the relationship between atmosphere (1). We understand that Han Ru has used gas-type interactions to explain traditional good and evil concepts. After the teachings introduced the causal and effect concepts based on three-life causality, they not only criticized the traditional good and evil concepts, but also changed the gas-type perceptions during the commentary process.Reform, and this reform has decisively changed the method of understanding. Huiyuan clearly states “response” with “feeling”:

 

Whether the instinct is felt by the instinct and the changes are born from the way? No clarity is the purity of the delusion network, and love is the home of the burden of the people. Both principles are used to travel, and the underworld is used to the divine, and it is auspicious to regret and stinginess. Only this movement… What? If you have the root of your feelings, then the reason will be matched by the underworld. Although the zodiac is not limited to the micro 平台, it is extremely prosperous. Therefore, the mind takes good deeds as form and voice, and reports sin and blessings as influence. Originally, I have a feeling of feeling, and I should come from my own; there is a secret servant, and I will lose my way. However, the response of sin and blessings is only what they feel; it is felt by it, so it is natural. Natural is the influence of me, what is the result of the reign of the husband? (2)

 

The content of this paragraph is to respond to a question from Huan Xuan: “The heart of all things is full of love, but I have my own self, and the deep feelings. If you report it because of your emotions, you will feel aroused by your feelings. Therefore, what is the natural way?” (ibid., page 282) The demand is that Huan Xuan believed that a master who earned good deeds and punished evil should be set up, so he said, “Buddha was punished by the death of the earth, and the underworld, and the underworld, and the underworld should be affected” (ibid., page 281). This is inconsistent with the natural nature he understands: first, nature means self-generation, which is contrary to the meaning of dominance; secondly, the method of countering love and personal relationships should not be the report as stated by the teachings, but should respond to the natural way, return to the natural nature of all things, and eliminate one’s own selfishness. Judging from Huiyuan’s response, he did not admit that there was any master of emotion, which was similar to Huan Xuan; but at the same time, he understood “natural” from the beginning with the feeling he understood, and believed that natural nature was nothing more than the result of the subject’s feelings. Therefore, Huiyuan’s understanding of inductiveness actually formed a double concession: neither giving up a superior master nor giving up the natural nature of everything. It should be noted that this double repulsion has always nurtured a lust subject, and the power of the dominance can be taken into account on the subject itself, and all the changes in the sense are the artificiality of this subject itself. Of course, in Huiyuan, the teaching principle is not only that. It is the final meaning to eliminate such a private subject, but it is precisely in this theoretical structure that the sense becomes “delusion network” and “compulsive”, and then it is removed from the most basic needs.

 

Hui Chang eliminates nature by “reporting due to emotions, taking advantage of feelings”, which also rejects the conformity of the legal nature of the sexual intercourse itself. However, at the same time, it is necessary to note that this rejection is not the specific sensory mechanism in the current specific sensory mechanism. On the contrary, in the process of responding with feelings, we can identify a kind of understanding of the sensory oneself, and it is this understanding that dispels the energy of sexual intercourse. This understanding points to the cause and effect in the meaning of influence. Emotions and feelings are influenced by actions, and reports should be the result of them, and the inductive relationship is regarded as a specific causal relationship. This kindThe characteristic of causality is that: first, all we can determine is that any result has the reason for it to occur, and each cycle is determined by the previous cycle, and the causal link as the overall body of induced changes博官网 is endless, which means that the overall body of sensation cannot present any meaning, and is only a “confused network” that needs to be skipped; secondly, any cycle in the overall body of sensation is a result caused by previous influence, thus eliminating any of its own nature and initiative. In this understanding of perception, the most basic way is to imagine a cosmic picture of “everything is superior to the heaven, and the earth is subordinate to the earth”. The reality of “category” is completely eliminated, and the world has become an endless network of causes, and every point in the network is indifferent. However, they all maintain different natures, but they all change thousands of times, but they are all in reality. The so-called “the feelings of all equal parts are in harmony, and the sense of consciousness is formed, and their nature is in reality.” (Similar to the above, page 99) In this way, the sacred line directly denounced “The sensation is illusory” (3), which is honest and nonsense.

 

From this we can see that Huiyuan reminds him of causality. However, because this understanding of the inferential nature is finally directed to the elimination of the Chinese concept of Confucian tradition. Since Cheng Jun said, “In the six senses and responses, there is something even more.” Cheng Xi also responded to his life saying “This matter is very big” (4), and Cheng and Zhu both believed that the meaning of sexual intercourse was evident, then what we need to distinguish was that we actually gained from Cheng and Zhu, which made us feel t TC: