requestId:684c3e16df4769.22847474.
Governance and Education
Author: Tang Wenming
Source: Civilized Politics and the Future of China”, Huadong Teachers and Fans’s Bookstore 201Baobao.com Recommended00 Edition
Time: Confucius was in the 2570th year of Gengzi March 27th, Renchen
� In the article “Original Dao”, Han Yu said: “What is the teachings of the previous kings? The kindness of love for the benevolence, the meaning of being suitable for the actions and the meaning of being suitable for them, and the way of saying the truth is sufficient to be self-righteous without external virtue. His articles include “Pen”, “Book”, “Year”, “Year”; his method, honor and punishment; his common sense, scholars and farmers; his position, the king, minister, father, son, teacher, and friend, and the brothers and brothers of the lord; his clothes are mahjong; his residence is in the palace; his food is corn, fruit, vegetables, fish and meat. His way is easy to understand, but his teaching is easy to practice. Therefore, he regards it as oneself, and he is smooth and auspicious; he regards it as one, and he is loved and public; he uses it as one’s people. href=”https://twsweetsugar99.org/”>Bare stories‘s heart, be harmonious and peaceful; treat it as a nationwide country, without any place and is not right. Therefore, life is known to the feelings, and death is always the same; the suburbs are in the sky, and the gods are in the sky, and the people and ghosts enjoy it. He said, “This way is the way, what way is it?” He said, “This way is not the way of old age and Buddha. ‘The reason why he passed on Shun, Shun passed on Yu, Yu passed on the soup, and the reason why he passed on the soup is the way of literature, martial arts, Duke Zhou, Confucius conveyed by Wen, Wu and Zhou, and Meng Fu. The death of Shu cannot be conveyed. “There are four things that can be noted here: First, the inheritance of Tao: Shun, Yu, Tang, Wen, Wu, Zhou Gong, Confucius, and Meng; Second, the spiritual quality of Tao: benevolence and virtue; Third, the viewing of Tao’s guest body: not only has literature, law, common people, and position, but also has surrender, residence, and food; Fourth, the actual function of Tao: to treat it as oneself, for others, for the heart, and for the whole country, The amount of financing is inadequate and inappropriate.
There will never be any disputes about the fourth point, because this importance is derived from the faith of Confucians; in other words, as long as the scribe of this Tao, one will have absolute belief in the incompetence of this Tao – that is, the so-called “confucianism” -. For the third point, the dispute will not be too big. There will be differences in the importance of “Prayer”, “Book”, “Book”, “Year” – of course “Travel” – in the era of differences, but its position as a classic of Confucianism will not change. The law of the court of rituals, agriculture, industry and commerce, and the position of monarch, minister, father and son will also have different understandings in the times of disagreement, and their meaningsIt can also benefit at any time, but these changes are still within the adjustable scope of increase. Even if there is a dispute, it lacks the most basic foundation for shaking Confucianism. As for taking, living and eating, they will turn around at any time without being restricted. Of course there is something to say about here. For example, Korean Yu mentioned “fish meat” here, which clearly contrasts with the vegetarian main structure of the teachings.
For the second point, there will be no dispute over the spirit of benevolence as the standard of Confucian energy, but there are sometimes tight disagreements about the practicality of the energy that Confucian Buddhism promotes. For example, Zhu Xi said in “Preface to the Chapter and Sentences of the Doctrine of the Mean”: “Why is the Doctrine of the Mean to be done? Zi thought that the Taoist learning was lost and it was done. Since ancient times, the holy spirit built the heaven and established the utmost strength, and the Taoist traditions were born. The reason why he saw it in the world was “willing to the middle” was why he was given to Shun; ‘Man’s heart was dangerous, the Taoist heart was only subtle, and the essence was only, and he was allowed to be promoted to the middle’ was why Shun was given to Yu. One word of the word was at the end, and it was all gone! And Shun reiterated it with three words, so he understood the words of the word, and he must be like this before he could enjoy it.” He also said: “The man, Shun, and Yu are all The great saint of the country. It is the great saint of the whole country to spread the whole country. The great saint of the whole country to perform the great saint of the whole country, and the teachings and receiving the whole country, Ding Ning told the precepts, but this is the case. How can the principles of the whole country be added to this? Since then, the holy saints have inherited: if the kings of Tang, Wen, Wu are the kings, and Gao Yao, Yi, Fu, Zhou, and Zhao are the ministers of this, they all use this to inherit the Taoist tradition. Even if my master is not able to obtain his position, he will go to the saint and start learning, and his achievements will be worthy of the Shun.” Zhu Xi clearly used the doctrine of the mean as the spiritual quality of Tao. Although there must be a connection between benevolence and the doctrine of the mean, there is still a big difference between the energy quality of benevolence and the energy quality of the Tao. The Korean Yu’s statement directly points to Buddha and Laozi, and he applies it to Confucius’ unique characteristics relative to Buddha and Laozi, so it is difficult to avoid being biased. In comparison, although Zhu Xi also stood up to the Buddha, his comprehensiveness is more comprehensive and more prominent. It can be imagined that Korea will have the Taoist idea of being self-reliant, otherwise he will not put forward the Taoist concept. Zhu Xi basically inherited the Taoist concept of Korean healing, but it happened that in the Taoist concept arranged by Zhu Xi, there was no Korean healing status. Understanding the differences in the practical nature of the Tao’s energy is related to the differences in the era of differences at a certain level. When there are differences in situations of differences, the problem of differences will be faced, so the Tao will show business trips to a certain level. If you say that Tao is one, then the appearance of Tao will be much. However, since the “many” here ultimately consists of “one”, the coordination of discussion or investigation of the Tao is still desirable.
For the first point, some people may say, it is precisely because there will be differences in understanding the energy and quality of Tao, so there will be differences in the relationship between Tao. This statement naturally has a reasonable reason, but there are still things that have to be said before. First, use philosophical methods to determine the energy quality of Tao.Then, this is a normal thinking about the shortness of the Tao, but it must also be pointed out that this thinking also has the danger of entering a narrow range. If the Tao is infinite, and the real understanding of the energy and quality of Tao is always infinite, then there is always a danger of infinite Tao being infinite. The distance between the Tao and the power of any era can never be zero. Therefore, from the perspective of history, it is more appropriate to determine the meaning of Taoist mobility without having to rely on the actual quality of the energy of Tao. A more broad approach is to examine the implementation and physical appearance of energy, clarify the transition and course of energy, draw the middle and edges of energy, dredge the past and future of energy, and present the connection of Taoist tradition. [1]
Here, we do not evaluate the further difference in the historical and philosophical gaze of Taoism and the ability to communicate between the two. A phenomenon worth noting is that whether one knows the concept of Taoism is whether it is a historical or a philosophical perspective, whether it is different from the historical paintings that are actually passed on by Taoism, or whether it is different from the philosophical paintings of Taoism, or whether it is different from the philosophical paintings of Taoism’s energy and quality, all the authors criticize it. The tradition of Taoism originated from the three generations and passed down from later generations through Confucius. In other words, despite the fact that there were many disputes over who would be the righteous master of Confucius, there was no dispute between the three generations of the Taoist relationships from Confucius, including Shun, Yu, Tang, Wen, Wu, Zhou Gong, and Confucius.
About this, some supplementary instructions may be required. Those who understand Taoist concepts with historical perspectives can be regarded as a classic. He has been well-off and has been learning from the chapters. He uses the scattered learning of the king and officials to write the rift of Taoist concepts with the
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