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About Zhang You Philosophy’s Interest and Structure
Author: Li Huangming
Source: “Philosophy Research” Issue 08, 2020
Time: Confucius was in the 2570th year of the Gengzi Xuanyue Dingyou
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Author profile:Li Huangming, born in 1976, is from Shanghang, Fujian Province. He is a professor and doctoral supervisor in the Department of Philosophy in Yunnan. The purpose of academic research and discussion: Song and Ming Philosophy.
Abstract:Due to the fluidity of concepts and the differences in understanding, the academic community’s comments and evaluations on Zhang Xiu Philosophy have been full of disputes. These disputes touch on the characteristics of Chinese traditional philosophy and the question of how to describe it. The understanding and comment of Chinese traditional philosophy is like a chef who solves a cow, which is based on the laws of nature, because of course. Zhang Xiuzhi learned that the “reason” of its structure is not “meaning-image-verbal”, and the “differentiation” of its structure is “Taishen-Taihe-Wanwu”. “One thing and two bodies” are its theoretical structure, and “The Four Minds of the Hot” are its energy and purpose. The two combine to create their unique energy face. Taking the Book of Changes as the sect, benevolence and kindness, and the inner sage and external kings, revealing the great realm of life and virtue. Zhang Xiu laid the foundation for the Song and Ming dynasties with the magnificence of his philosophical structure and the rich and profound connotation of theory.
Keywords: Zhang Hui; one thing and two bodies; four hulls; image verb
Zhang Hui is the open mountain of Guanxue and the founder of science. He is called the “Five Sons of the Northern Song Dynasty” along the way, along with Lianxi, Ercheng and Shao Yong. The study of the study of the sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred It coincides with the fact that Zhang Huan has been celebrated for a thousand years. This article is developed from “image syllable”. It aims to use Zhang Huan’s own thought structure to understand and highlight its own essence and inherent texts, which is to “establish the image with the meaning of the mind.” Of course, what is called self-existence, inherent and unique is just a kind of back-tracking and approach to Zhang Xuan philosophy’s “original face hole”; the so-called “image remarks” are nothing more than a kind of effort and trial of “new”.
1. Image syllable
The chief teacher of the Rongyoulan once said: “All true philosophical systems are like branches and leaves. Each of them is full of the beginning and end, and the lonely fragrance is self-received… The thinking of the big philosophers is not just the whole, and each has its own special energy and special face.” (Yongyoulan, page 9) When mastering the thinking of the big philosophers, one is “intention”, that is, focusing on concepts and theory. “Philosophers each have their own ‘seeing’, and they all use their ‘seeing’ as the most basic meaning.” (Synopsis) This “seeing” is the place where philosophers can enjoy themselves and also the place where their “special energy” is. The second is “image”, that is, the emotional structure and theoretical system. Because “the beginning and end are close, and the lonely fragrance pays for it”, it is said that “all are the whole one.” When philosophical thinking is different, its structure is often different, so it is called “special face hole”.
The structure of philosophical theories is like this, and the explanation of philosophical theories is like this. Only in this way can we blend “history” and “thinking”. Therefore, the commentary of philosophy (history) requires not only the basis of literature, but also the support of theory. According to modern science, the Chinese philosophy should have two basic elements: one is the nature of conception, which is the place of discussion, the focus and soul, which can be referred to as “mind” and “shen”; the other is the system, which is the development of conception in structure, which is the specific and harmonious connection, which can be called “form” and “image”. However, even though the differences between the concepts and the system are the same, it is called a round and a pure, which means “using one source, and it is a tiny and tiny.” According to Chinese tradition, “xiang” is not only the present of the meaning, but also the present meaning. The appearance of meaning means that “image” is the method of expressing the body of “image”, which is the development of its structure, so it is called “style” and “way”; the meaning of meaning means that “image” is also “meaning”, but it is the Tao body that can be clearly expressed, and it is the “image” of the “Tao body”.
This kind of remark based on the theory and thinking of the traditional “meaning-image” is called “image-image”. As a way of thinking and thinking, the principle of “image slander” is originally in tradition and is not a new creation by the author. The author only picks it out and combines it into “image slander”, which is only the result. (See Li Huangming) In “The Five Blessings of the Zhou Yi·Original Elephant”, Zhu Zi said:
The original painting is the genre, the middle painting is the graphic; the upper painting is the hexagram, and the humanistic culture is the lantern… It was Fukuo of Qin, and the Song Dynasty and Ming Dynasty; Shao Ji spreads Xi, and Cheng performed Zhou Dynasty. The number of characters in the celestial category is as reasonable as possible; for tens of thousands of years, it is always written in the common style. (The Complete Book of Zhu Zi, pages 163-164)
There is a structure that is a unified structure level. “Count is just the limit of the limit of the atmosphere.” (“Complete Book of Zhu Zi” No. 16, page 2211) Therefore, “the number of images and words are as reasonable as possible” is actually the structure of “reason-image-verbal”, that is, “meaning-image-verbal”. Because the “image” of the structure is often double, it cannot be as scattered as words and concepts. On the one hand, due to the fluidity of the time position, the concept is changeable and cannot be firm, nor can it be used to refer to the other. To this end, Zhu Zi emphasized:”The words must be read lively. Let’s say this, and the other person will not be seen in death. If one is combined with that, there will be some chaos everywhere.” (“The Complete Book of Zhu Zi” No. 14, page 217) On the one hand, due to the stability of the structure, the concept is spiritual. In Zhu Xi’s view, the structure of “meaning – image – speech” is “for tens of thousands of years, always writing the common style”, and even the third picture of the hexagram is also this structure. The so-called “constant style” is the law, it is the paradigm of Yi Dao’s style and a structure that can be imitated. Because it is the structure of Yidao, it is eternal and unchanging, and has no need for prosperity. It is a public matter and a broad law. As Laozi said: “The world goes on; if it is not harmful, it will be peaceful and peaceful.” (Chapter 35) “Improvement-Symbol-Speech” is a sign of the Tao, so it can also be called “big image”, which is what is called “the six-member, and the ancient and modern”.
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