requestId:684aed80a7c3c8.25268010.
The philosophical structure of Zhu Zi’s “Taifeng Interpretation”
Author: Chen Lin
Source: “Chinese Philosophy” Issue 2, 2018
Time: Confucius was in the 2569th year of the 27th day of the mid-spring of Wuxu
Jesus April 12, 2018
Jesus April 12, 2018
Jesus April 12, 2018
/>
Zhu Ziqian Dao Ji Chou (1169) After the enlightenment of Zhonghe, he began his philosophical construction while reporting Zhonghe’s enlightenment to Zhang Feng and other Hunan Dukes. In June of that year, he published the Jian’an version of “Taishengtong Book”, and then wrote “Taisheng Explanation” and “Taisheng Explanation”, which are called “Taisheng Explanation”. The following spring of the following year, the “Taiyang Interpretation” was completed, and he immediately sent it to Zhang Feng and Zuo, who were in Jingzhou at that time. After that, it was constantly revised in discussions with Zhang Feng for several years, and it was finalized to the Qiandao Guisi (1173).
1. Taiyang Intrinsic DiscussionBaoying Stories
Let us read “Taiyang Illustration” first. Since the figures of the illustration are not easy to print, we directly convert the figures representing elliptic, yang, and yang into concepts, so that the words are clear and comprehensive and easy to discuss.
For the first circle at the bottom of the Taiyang diagram, Zhu Zi’s note:
This is what is called “no” but too extreme, so it is the original body of moving and sunny, calm and sunny. However, it is not because it is separated from Yin Yang, that is, Yin Yang refers to its original body, and it does not mean that it is related to Yin Yang.
This is to say that the first circle refers to the first sentence of “Taiyang Pictures” “Nothing but too extreme”, but it is actually “Taiyang”, because the so-called “Nothing but too extreme” refers to “Invisible and too extreme”. The most prominent point in Zhu Xi’s interpretation is to clearly interpret Taiyang as the “original body”. Zhu Xi here regards “original body” as the highest model of Taoism metaphysics. This concept of “orthologies” reappears in the illustrations and becomes a prominent feature of the philosophical structure of “Taiyang Illustrations”. This is something that has never been seen in Taoism since the Second Cheng Dynasty. According to Zhu Xi’s explanation, Tai is the body of the static yang, which is based on the causes of static yang and power. Incubation As the original body, this elixir is not an independent existence that leaves the elixir, it is the elixir and The meaning of nourishing is not related to yin and yang. “That is, yin and yang” means not related to yin and yang. “That is, yin and yang” means that yang is not related to yin and yang, nor is it inseparable from yin and yang. This “not separated from yin and yang” has opened up Zhu Xi’s understanding of the existence relationship between yang and yang, principle and atmosphere.
For the second circle of Taiyang diagram, it is the so-called Kan and the embrace each other. He thought that the left half is the movement of the sun, and the right half represents the static of the sun, while the small circle surrounding the middle is Taiyang. He pointed out that Taiyang is “the original body” means Taiyang is the static body of the sun; he also said that the movement of the sun is “the use of Taiyang to act”, and the static of the sun is “the unit of Taiyang to establish”. This divides the body and function of Taiyang, and believes that Yang is the manifestation of the style of Taiyang. Yin is the state where the Taiyang body can be established. According to what is said here, it is impossible to say that Taiyang is the body, Yinyang is used, or Taiyang is used, and the static is used. It is also impossible to say that Yang is the body of Taiyang. Yinjing is the body of Taiyang. Because Yin and Yang are both the phenomenon level, Taiyang is the body of the body, so it is impossible to say that Yang is the body of the phenomenon level, and Yinjing is the body of the body; just say that Yang is the body of the body Movement can see the style of Taiyang, and static can show the establishment of Taiyang. Zhu Zi answered Yang Zi’s direct book that he used the ether as the body and the static, but later he no longer used the physical relationship to define the relationship between Taiyang and the static. It can also be seen that during the first draft of “Taiyang Interpretation”, Zhu Zi came out of the text of “Taiyang Pictures”, and focused more on the problem of Taiyang, rather than the question of “Taiyang Yin” Baojiao‘s question. Yinyang is an existing problem, static is an issue of movement, and the relationship between the original body and the two is different.
Zhu Zi discussed the first three pictures from top to bottom:
“Five elements and one yin yang”, five differences The two are true: “Yin Yang is one Tai Yang” means that the essence is rough and the root is nothing; “Tai Yang is one Tai Yang is one Tai Yang” means that the load of heaven is no sound or smell. “The birth of the five elements is one of its own nature”, the atmosphere is different, each of which is one of its own (Tai Yang) is no false borrowing.
This is obviously explained in accordance with the text of “Tai Yang”. “Tai Yang” says “The five elements are one of the yin and yang, and the yin and yang are one of the yang and yang are one of the yin and yang, and the yang is one of the yang and yang is no extreme, and the yang is no extreme. The birth of the five elements is each with its own nature. “The “Taiyang Diagram” was originally a text of the “Taiyang Diagram”. If Zhu Xi wanted to make annotations for the “Taiyang Diagram”, he would not prevent himself from using the “Taiyang Diagram” and explaining it. So it was difficult to avoid his “Taiyang”The picture explanation is repetitive. Here, “Taiyang is originally unsightly, and the heaven’s load has no sound and no smell” means “Taiyang is not unsightly” and it is more clear than the explanation of the first sentence of “Taiyang’s drawing”.
The illustration goes on: “Qian men and Kun women are different in nature, each with their own nature, and a man and a woman are all too strong.” It also says: “All things are different in nature, and each with their own nature, and every thing is one with their own nature.” This is similar to the explanation of “Taifeng Diagram”: “From men and women, each with their own nature, and a man and a woman are all too strong; from thousands of things are all too strong, and every thing is all too strong.” What is different is that the focus in the illustration is to divide “gasiness” and “shape”.
The following talks about the sage and the main silence:
Only sages have obtained the essence of the husband’s beauty, and have the function of being perfect (Taiyang). Therefore, each moves and calms, each achieves its own strength, and because of the whole country, it is always touching the world. It is called “Yang” and “Yang” and “The use of Taiyang” is why it is used. It is righteousness, righteousness, and silence, which is what is called “陽正” and “天正” that is established. The central and righteousness of benevolence is the whole body, and those who are quiet are always the main ones. The man (extremely) then stood up.
This new understanding is proposed to the saints, not in the context of the article “Taiyang Pictures”, but only talks about the reason why saints are saints from the psychological basis of “being beautiful and most spiritual”, but understands the realm of saints from the virtue of “completely using Taiyang”. That is to say, the reason why saints are saints is that they can fully realize the use of Taiyang and establish the Taiyang body. Specifically, the “people” is established with a steady and tranquil character and tranquility, and the “human” is established. The most basic standard of human nature. The best and the best are in harmony with the best. The best and the best is the best.
2. Taiyang static and static discussion
Now we are here to read the explanation of “Taiyang graphic”.
Zhou Dunzai’s “Taiyang Pictures” himself, the most important thing is the seven verses, and Zhu Xi’s interpretation is also important to cover these seven verses.
1. Nothing but too extreme
“修睦每一顆包養網芯片，是對裝備的擔任；守好每一道工序，是對匠心的苦守。把這些經歷毫無保存地包養網車馬費教給先生，是我對個人工作技巧最好的傳承。”吉林省五一休息包養網車馬費獎章取得者、吉林省理工技師學院電子裝備維護修繕部主任王曉龍說，電包養價格子裝備維護修繕容不得涓滴草率，每一次焊接、每一次調試，都是對匠心的淬煉。 王曉包養網評價龍與電子裝備維護修繕的緣分，包養軟體始于兒時對“拆工具”的癡迷，家里的收音機、掛鐘、電視機包養網遠控器都曾是他“摸索”的對象。高中時，為了修復一臺電路產生毛病的M女兒的清醒讓她喜極而泣，她也意識到，只要女包養網兒還活著，無論她想要什麼，她都會成全，包括嫁入席家，這讓她和主人都失P4，王曉龍包養網心得一頭扎進藏書樓，翻閱大批電路圖手冊，終于包養價格用烙鐵修復上斷開的排線。當MP4屏包養幕從頭亮起，王曉龍收獲了一份滿滿的成績感，也果斷了他在電子裝備維護修繕途徑上走下往的決計。 王曉龍地點的吉林省理工技師學院是國度重點技師學院和國度級高技巧人包養網比較才培訓基地，他重要擔任實訓車間裝備的維護修繕、頤養任務，同時承當部門實訓講授義務。為了晉陞專門研究技巧包養，藏書樓是王曉包養妹龍每周末的“包養網VIP打卡地”，他保持瀏覽大批專門研究冊本、期刊論文，還常常前去各年夜高校向專門研究教員就教進修。每個月王曉龍至多拆解2傳聞的始作俑者都是席家，席家的目的就是要逼迫藍家。逼迫老爺子和老伴在情況惡化前認罪，包養網評價承認離婚。臺更替上去的裝備，對其停止毛病剖析和試包養甜心網驗性修復，同時錘煉本身診斷毛病和維護修繕的才能。 在講授任務中，王曉龍包養網發覺到先生實行機遇少、脫手才能完善的題目，于是他積極立異講授方式，提出應用虛擬實際技巧模仿裝備毛病的計劃。“經由過程這種方法，讓先生感知裝備毛病和潛伏隱患傳遞的電子訊號，并在虛擬周遭的狀況中停止模仿維護修繕。”王曉龍說，這一舉動晉陞了先生們的進修愛好和脫手才能，明顯晉陞了進修後果，“講授中最難的是培育先生對毛病的‘嗅覺’，就像老西醫評脈一樣，經歷豐盛的技師能從纖細之處判定出毛病題目。” 王曉龍非分特別重視培育先生的脫手“包養網dcard算了包養故事，就看你了，反正我也幫不了我媽。”裴母難過的說道。才能女大生包養俱樂部，他在講授經過歷包養網程中不竭激起先生的進修愛好和探討認識，讓先生從主動進修改變為自動進修。 有一次，學院因忽然斷電招致二十余臺裝備同時呈現毛病，而第二 ，還要掙錢來掙媽包養app媽的醫藥費和生活費。因為在城裡租不起房子，只能帶著媽媽住包養感情在城外的山腰上。每天進出城，能治好媽天還有實訓課急需應用這些裝備。面臨這一緊迫情形，王曉龍沒有焦炙，反而看到了講授契機。他敏捷召集相干專門研究的同窗，展開了一場實際搶修實行課。顛末一天一夜的奮戰，不只勝利消除裝備毛病，保證了學院講授義務的順遂停止，更讓先生取得了可貴的包養條件實操經包養網VIP歷。 近年來，王曉龍憑仗傑出的任務表示，先后榮獲“吉林省五一休息獎章”“長春市五一休息獎章”等聲譽。這些聲譽不只是對他盡力的承認，更成為鼓勵他不竭進步的動力。回想15年個人工作生活，王曉龍感歎，本身最年夜的收獲是練就了過硬的維護修繕本事，并能將所學教授給先生。 談及將來的傳承之路，包養網dcard王曉龍坦言：“每當思慮若何將匠心更好地傳遞給先生時，我總會想起年夜國工匠李萬君教員。”王曉龍回想起屢次凝聽李萬君講座和陳包養價格述會的場景，眼中儘是敬意。 作為一名包養網車馬費通俗技師，王曉龍盼望能包養感情把從李萬君身上學到的工匠精力融進日常講授，和先生們一路在技巧生長包養妹路上結壯前行，修睦每一顆芯片，守好包養網每一道工序，把平常的事做到極致。 （休息消息記者 雨航）勞模風度·吉林省五一休息獎章｜王曉龍：在芯覓包養網心得片與電路間淬煉工匠精力
