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Practice and Knowledge: An Analysis of Zhu Xi’s Late Academic Orientation
Author: Wu Zhanliang
Source: Author Authorized by Confucian Network Published
Original from “For the sake of civilization and history – Yu Yingshi’s collection of works of eight orders and essays” (Taipei: Book Company from the Union, December 2009)
Time: Confucius was the second day of the third month of Wuxu in the year 2569, Jimao
Jesus April 17, 2018
Abstract:
How did Zhu Xi’s academic form of emphasis on knowledge emerge? What is the relationship between this form and the traditional practice of scientific knowledge? Which is the first, which is the first, whether it is practical or knowledge in science? Who is the first priority? These questions have always been key topics about Cheng, Zhu Lu, and even the study of historical research on academic thinking in the Song Dynasty. This article carefully examines Zhu Xi’s late academic orientation in three stages, and the trials will clarify these problems. The research and development found that Zhu Xi had been determined to learn from a saint very early, and his life goal was to seek the highest level of being a human being and doing things. Although his nature is an intellectual talent, what he has learned has never been limited to books. Under the influence of family and teachers, his learning not only focuses on real life at any time, but also points to the ultimate path of moving forward and retreating from the outside and seeing each other with life. After he was fifteen or sixteen years old, he began to attend because he could not get the door of his learning saints. The following is the following, no words are established. Zhu Xi learned the “reading words” that was to eliminate all knowledge, and the focus was on reality. However, if you read the relevant text in detail, it is not difficult to find that Zhu Xi’s early childhood still has many questions about the wonderful things. During this period, he still devoted himself to reading books and learning holy things, but was greatly affected by his studies and was focused on seeking a way of doing things within. After Zhu Xi started his tenure as an official at the age of 24, he was influenced by actual politics and Li Tong. He worked hard to study classics and the second Cheng Confucianism, and thus returned to Confucianism. The last path to becoming a sanctified must be thoroughly studied and imitated the words and deeds of the saints, and learn the saints’ true nature of being clear about all the truths and doing things in the country, so as to achieve the highest level of being a human being. In terms of practice and knowledge, they have made the highest request for themselves, thus breaking the easy conflict between the two. As subtle as it is, it will eventually become a big learning in the future. Judging from Zhu Xi’s three-stage development in the late period, we can see that his intellectual orientation is quite strong, but his goal has always pointed to reality, and he also focused on realism in learning methods. Therefore, realism is the first meaning he learned. The knowledge he received in science and even traditional knowledge was the knowledge of being a human being. Such knowledge,From the reality of life, one must go back to the reality of life. Therefore, not only aims to achieve reality, but also in the process of learning knowledge, one must also check whether the knowledge gained can be correct through practice. Even so, the ups and downs of learning made him deeply feel that knowledge is an indispensable or lacking preface and guide for the purpose of becoming a sanctified. If a student distinguishes the truth of various specific things, it is not difficult to take the way he gets it. Therefore, he must seek true knowledge in the realm of a saint to prevent his own restrictions. For Zhu Xi, this kind of true knowledge originates from everyone’s inherent imperfection and imperfect heart, reflects the reality and has its objective and independent value. Reality and knowledge are not truly dichotomies. They not only integrate into each other, but also point to the highest unity.
Keywords:
Practical, knowledge, Zhu Xi, academic orientation, theory, Confucianism, saints, Taoism, Zhu Song, Li Tong.
1. Question Ideology and Research Methods
Confucian tradition emphasizes the view of reality. What the so-called Shun, Yu, Wu, Zhou Gong, and even Confucius represents is a realistic tradition. [1] If the connotation of the five chapters is to consider its originality, it is the real record of the great masters who have become great masters. [2] Although knowledge is very important in the Confucian tradition, its position seems to be second or at most not as independent as it is. The exploration of pure knowledge is neither the origin of Confucianism nor its ultimate goal. The meaning of “If you have the strength to do, you can learn the text” and “I have been long since I have been dreaming of Zhou Gong”, “I have never dreamed of you at 70 and will not go beyond the rules” have clearly shown this meaning. Not only Confucianism, but also Buddhist Buddhas and Bodhisattvas, as well as Taoist real people and supreme people, they all have the power to balance their creations from their actual achievements. Knowledge is in the main position in the traditions of Taoism and Buddhism. The Song Dynasty represented scholars who inherited the traditions of Confucianism and even Buddhism and Taoism, and also focused on practical experience and personal experience. A large number of philosophical scholars in the Northern Song Dynasty, such as Zhou Dunxi and Cheng Jun, did not write books, but only wrote a large number of articles. Although Zhang Xiu, Shao Yong and Cheng Xi have written works, they are not very heavy, and they are mostly more likely to be the first to learn, with the goal of explaining the most basic principles of the universe and life. By the Southern Song Dynasty, ordinary cognitive scholars rarely wrote books, but Zhu Xi was the only exception. He has written extensively throughout his life, and is rarely compared with ancient and modern times. So let’s ask first, how did Zhu Xi’s learning change from this tradition? That is, Zhu Xi’s form of thinking or behavior that seems to be “respecting knowledge”, is likeWhat was created? What was the relationship between it and Confucianism and the traditional theory that emphasizes “reality”?
The academic history and thinking history community has long believed that the study of King Yuan was based on practice, while Zhu Xi’s study emphasized the exploration of intellectual nature. He even believed that Zhu Xi wanted to use his knowledge of so-called objectivity and internal knowledge to guide everything in his life and society. [3] What is the relationship between Zhu Xi’s practical thinking and knowledge? Who comes first? Who is the first priority? It has always been a key topic about Zhu Xi, Cheng and Zhu Lu, and even Song Ming thought history research. In this academic world, he has long been using the simple way of refining the truth of King Zhu Xi, who focused on knowledge or both knowledge and practice. But if you look into the reality, it will never be so simple. In Zhu Xi’s academic thinking, reality and knowledge are not only confusing, but also an incompetent relationship with his specific life and life, and reflecting the various aspects of his life and thinking. Without deeply studying Zhu Xi’s academic course, it will be impossible to clearly understand the specific relationship between practice and knowledge in Zhu Xi’s academic performance.
In addition, although Confucianism takes virtue and reality first, literature and knowledge are the last. However, the knowledge about virtue and reality has a very high position in the Confucian tradition since Confucius. What is the concern of Zhu Xi’s seemingly intellectual-oriented academic orientation? Can the knowledge it has studied exist for practical purposes or has a visual and independent position? This is also the most basic problem that Chinese late-world academic thinking cannot overcome and face. The tradition of Confucianism and rationality was originally in a practical way, with the aforementioned classical saying “If you have the strength to do it, you should learn literature”, and the basic distinction between virtue and knowledge of knowledge, but you rarely have the intellectual system that is independently constructed and extended. The so-called saints are based on the actual situation of being a human being and doing things, rather than just writing and speaking. The former major science teachers have worked hard to become a saint and earnestly, and have not written many books. Zhu Xi established a new tradition and created countless post-learning. The nature and meaning of the way he created his way of seeking knowledge also need to be deeply explored. Due to the theme and space, although this article cannot handle this problem sufficiently, it can provide many major traces. [4]
Not only this, the exploration of practice and knowledge is not only a focus problem in the study of the history of academic thinking in the Song and Ming dynasties and even in China, but also a basic topic that is concerned about in the contemporary academic community. Both modern visualizations, both experimental and epigraphed, offe TC:
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