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Dong Zhongshu’s Philosophy in the Realm of Imagery
——Dramatic Professor Zhang Xianglong’s Dong Zhongshu’s Research
Author: Wang Zhihong (Doctor of Philosophy, Associate Professor of Yunnan Major Philosophy)
Source: “Modern Philosophy”, 2021 Issue 1
Abstract
Zhang Xianglong used the help of phenomenon studies to conduct a unique discussion on Dong Zhongshu’s philosophical science. The focus of this approach is the timely mechanism of the way of heaven that emphasizes the timely mechanism of Confucianism. Legalists believe that the focus of politics is power, and through the assumption of humanity, the fixed and evil relationship between people and people is emphasized by the presumption of humanity. Dong Zhongshu sected to the end of pure encounters and to the source of power. His words of delegation, transformation and reform must ultimately achieve the relationship between heaven and man. The most important thing in the Three Sects is the promotion of the heart of benevolence. Dong Zhongshu’s five elements of yin and yang are the most basic of their mutual path and vitality, but Dong Zhongshu must separate them to a certain extent. Dong Zhongshu’s name study said that the strong name regulating originated from the sky, like a poem and a joy, and imitated the movement of Liuhe and Yinyang.
Keywords: Dynamics; composition; Yuan; Yin and Yang Five Elements; Name
How to evaluate Dong Zhongshu’s sage nature and determine his position in modern Chinese civilization is a question that must be raised from the beginning. In the end, the evaluation of Dong Zhongshu must place him on a similar level with Confucius. It was Dong Zhongshu and his contemporaries who worked so that Confucianism transformed from a single pure theory of “one of the hundreds of schools of thought” into a state of official national consciousness that was respected for all generations, and through its education-rule, we have shaped the nature of Chinese civilization. At that time, we have always been grateful for its charity. However, in fact, compared with the legislator of Chinese civilization, Confucius, there are multiple difficulties in making the right research and evaluation for Dong Zhongshu Philosophy.
The consequences of the rise of Western learning and the new civilization movement were first of all, we were interested in misunderstanding our modern civilization, and then we gradually drifted to the ability to truly understand modern civilization. Even though there were still many scholars who sympathized with Chinese modern civilization and their efforts to “reflect ancient times” and to clarify the nature of Chinese ancient Chinese and its meaning in modern society. According to modern thinking, universal 博博取The thinking of Dong Zhongshu that he understood is often considered to be the thing that lacks the meaning of primitive Confucianism, the most corrupt, the most respectful political, and the most unsuitable thing that modern people have passed the scientific laundering. This has led to many reasons, and there are three main points: (1) Dong Zhongshu is not only a philosopher, but also participated in the design of the political system of Chinese civilization; (2) His thinking seems to not only reflect his thoughts on Confucius, Mencius and Xunzi as a Han Dynasty Confucian Confucianism, which was a large number of Confucianisms in the Han Dynasty, on the contrary, on the contrary, on the basis of his thoughts on Confucius, Mencius and Xunzi. The reflection and inheritance also covers Legalism and Yinyang thinking, and from the perspective of the differences, the latter is his heavy burden; and (III) On the one hand, since the 20th century, our understanding of Confucianism has been generally concealed by Song and Ming ideology, and on the other hand, our thinking methods and value concepts have been severely affected by modern Eastern civilization. Therefore, for Dong Zhongshu’s thinking and his proof methods, it is difficult for us to give correct understanding and href=”https://twsweetdating99.org/”>Taiwan Baozhuang Network‘s fair judgment.
Here we do not intend to study all the details discussed by Dong Zhongshu since the reform of civilized movement, but we just want to outline the research and evaluations made by Zhang Xianglong on the basis of the important standpoint of Dong Zhongshu’s discussion over the past hundred years in the book “Rejecting Qin Xinghan and Confucian Philosophy that Should Be Against Education”investigation of the pipeline, reminding it of its unique value and inspirational meaning, and trying to propose the ability to improve this research.
One
Following the whole story, Dong Zhongshu’s research in modern times can be studied It is a three-level standing that follows. The most basic condition of the first one is the most basic denial of modern Chinese thinking and modern reorganization. The nature of this standing is both an oriental and historical theory. In terms of the necessary meaning, these two are in and out. This standing stands in understanding that the basic model and standards applied in modern Chinese thinking and reorganization are all Eastern. They have completely fallen to the roots or the phenomenon of the palmsIntegrateThe basic talents of modern Chinese thinking and the system of name and object, and understand them in full accordance with a certain set of ideological systems and systems in the East. The modern Chinese thinking, which is synthesized according to this set of standards, does not have itself. The second stance is the reaction of the first stance, and the Hangoutian school of Hou Wai-san, represented by the five-volume “General History of Chinese Thoughts” and the Southern Political Thoughts Historian School, which believes that China’s modern political thinking is a royalist, are the representatives of this stance. The second stance is the reaction of the first stance, and those who hold this stance—represented by the Hong Kong Taiwan New Confucianism——Reflected on the first stage’s rough criticism and rejection of modern thinking and system. This reflection originated from their realistic physical experience of ancient Chinese studies, and also from their seeing the various ills formed by the current era of Oriental civilization. However, regardless of how the Neo-Confucianism praised the modern thinking of the United States and how deeply it was to dig the meaning of the modern civilization of China, they also admitted that there were shortcomings in Chinese civilization. “We believe that in the history of Chinese civilization, there is a lack of the establishment of modern oriental system in modern oriental system, as well as the scientific and modern practical technologies, which has led to China’s failure to truly modernize and industrialize. However, we cannot accept China’s civilization thinking, and there is no seed of ordinary oriental thinking. The internal request for political development is not to be inclined to the establishment of ordinary oriental system.” [1] It can be seen that their stand still implies the value standards of Eastern civilization.
The third stage is the inevitable extension of the second stage, or perhaps, it is the inevitable result of its connotation. If we regard the thinking and political system in a civilization as the divisions of this organic body, if we determine that a certain thinking itself has a very large level of justice and even reminds human cooperation fantasies, then it is difficult for us to imagine that the political system that coexists and grows with this thinking will be nothing, complete and non-sensible. We cannot stop it from confirming the Confucian nature of Confucianism like the Neo-Confucianism and abandoning it. She remembered that these people are recording the knowledge competition program. She is a political Confucianism. Although we cannot stop going to the back of it, completely deny the value of modern politics and strengthen the restoration of modern politics in modern politics, especially some things that are easy to see lack of vitality.
We can borrow a “purpose theory” to illustrate this stand-alone. Ding Yun said in “Introduction to Taoist Learning”;
Therefore, the Western learning system is also the Taoist body. Although the Tao is neither tangible nor round, what he sees is in Taoist body, and there is no doubt about it. If we think that Chinese and Western learning have their own system, and those who are not related to each other, we should take the sect as the system and use as the system. If you truly understand the meaning of “Tao”, “body”, and “one”, you must not regard the Tao as the opposite. The Taoist body is neither a teaching body nor a governance body. The Chinese and western bodies are used for both body. The cultural and educational system also comes from the general sect of Taoist learning. The learning of Middle Earth, Europe, America, and India is all like this. It is not that there are differences in names and appearances, but the way to advance the Tao is different. The cultural and educational system is not interfered with at the beginning, and the future must be followed, which is the destiny of human beings. The path must begin with names and appearances, and finally in logic
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