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Easy and Time
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Keywords: Yi Xiangzhi Virtuality Yi Xiang Time Xiong Shili Heidegger Houseel
Author introduction: Dun Bingyuan, originally named Dun Zhifeng, with a numeral name, and is lined with characters. He was taught in the Department of History of the Dadan University, and was a major in studying, studying Chinese history, thinking history, and studying history of history. He has written “Commentary on the Chapters of Mencius” (2011, 2022), “Wang Xue and the Dao Hui Sports of the Late Ming Master” (2004, 2020), “Commentary on the Zhou Yi Yi” (2011), “Century of the New Civilization Sports” (2019), etc., and is the editor of the “New School” collection.
1. Several dimensions of the discussion
The study or philosophy of theory is to study the real aspect of the universe (image), but this aspect is different due to the differences between the spectators. In a different sentence, the image we view is the manifestation of the universe’s body. The so-called body and us here are pseudonyms established for the convenience of language, because the philosophy of divergent has a very different personal experience with the divergent body. For example, in Western philosophy, in a comprehensive way, the body can have many different opinions on body, concept, existence, God, and the absolute difference between energy and other aspects; in Chinese civilization, this body also has the difference between Nirvana, nature, the way of heaven and the way of nature and the mind. As we call it, it actually refers to the different ideas or mind structures, or it is called subject, or it is called conscience, mind consciousness, self, this place, etc. The so-called phenomenon is the manifestation of the universe in the structure of the different mind. This disagreement mental structure can actually understand the viewer of disagreement. This is what the “Liang Zhi Shang” says, “The benevolent one sees the benevolence, and the wise one sees the knowledge” is this meaning. Mi Xi “look up and looked down” was the first sightseeing person. As a spectator, there is no particularity in the meaning of existence or existence, but as a dynamic viewer, there is no doubt that he has a certain priority.
Of course, because of the differences in the structure of the mind and behavior, even if the viewers are different, what they view must be different. Being able to see and see seems to have implicated the difference between subject and object, which is just rightIt is an advanced view that we want to prevent. It is not that the difference between subject and object is not to be able to see what is visible, but to say that one cannot understand the difference between subject and object only from the perspective of separation of subject and object. In the beginning, Buddhism wanted to eliminate the same ability, and not only all dharmas are empty, but also the mind and actions are empty; Christianity eliminates the ability and enters the place, and communicates with the separation of people and me through the worship of God; intellectual metaphysical learning is established by the separation of the ability and the experience of the ability and the object, so there is a difference between subject and object; as for mainstream learning, the ability and object are connected, people and all things are one, and what Mencius said, “Everything is reserved for me.” Although there are differences in philosophical differences and actual situations are far from being refuted, they can be understood under the basic structure of “viewing”. The so-called view and appearance are just a divergent statement of a unified process. What exists as the content of view and appearance is the so-called appearance (image). In the late period, the general seemed to be an important application of verbs, such as the general and the opposite. “Shiwen”: “Especialization is to reflect on the subject. From the perspective of the object, it comes from wood. “The Book of Changes” says: ‘No one can see the earth, but wood can be viewed.’ “Pen” says ‘The rat has skin’.” But later it was applied as a noun. It can be said that all the knowledge and understanding of the theory must be different, and philosophical practices are actually visual activities. [1] From a common point of view, several human theoretical systems show basic differences due to phase differences.
For example, the goal of Buddhism is to verify the “clear virtue appearance when Nirvana comes”, which “does not make any thoughts” and transcends all worldly Dharma appearances. Therefore, in order to verify that the Dharma nature is empty and silent, only the knowledge can analyze the worldly Dharma appearance in detail. Buddhist practice is the process of realizing the true form of the Dharma and mind through the pursuit of various attachments to the Dharma and the mind. This method is actually comparable to the common phenomena. [2] The phenomena of knowledge, whether they are concepts called by Plague, or the phenomena of experience and direct viewing that are related to the body or reality, or the phenomena of direct viewing that include nature, can be included in the general viewing of the subject. [3] In terms of theory, Christian philosophy first expresses the Latin word “person” in person, and finally, it is actually the meaning of mask (mask, face), which is extended to be a person who plays a certain kind of lewdness. The so-called “three in one body” is in the Christian thinking school Ter四四四四四四四四四四四四四四四四四四四四四四四四四四四四四四四四四四四四四四四四四四四四四四四四四四四四四四四四四四四四四四四四四四四四四四四四四四四� [4] In this meaning, the so-called three-in-one body is actually “one body and three phases”. As for the discussion in the study, it certainly represents all the logical approaches that take virtue as the approach, but its most classic features are first expressed in the concepts of the Book of Changes, which is what is called the image of Yi. From the most basic meaning, we can understand that it was laid out by the “Book of Changes”. It starts with the analysis of learning, and therefore has a similar but different relationship with Buddhist knowledge of Dharma, Christian aspect, and various phenomena in philosophy. As the “Book of Changes” says, “The fire is so different from the same thing.”
The relationship between the differences and differences is an extremely complex problem. The solution to the relevant problems should start with the understanding of the differences and the perception of the differences. And at present, the thinnest cycle is exactly in the field of learning. On the one hand, in addition to phase learning, in modern times, not only has the development of phenomenal learning in the East, becoming a philosophical movement with great voices; and in addition, the understanding of Dharma and the understanding of Dharma has also been highly valued in China. Since the late Qing Dynasty, it has become a powerless skill in the two realms of Confucianism and Buddhism to reconstruct traditional science. [5] On the other hand, the discussion on the Yixiang, or perhaps the study on the Yixiang study, always ends up in a dark and unclear state. For example, the word Yi Xiangzhi has been used by some people before, but it may refer to the specific hexagrams and lines of the “Book of Changes”, or it may refer to the various symbolic structures in the divination process, but it has not yet reached the level of learning in the reflection meaning. It is worth noting that some scholars have noticed the uniqueness of the traditional Chinese “Elephant Thought” and have realized that this is a generalized thinking. [6] This is undoubtedly the main creation of the research on traditional civilization, but it is important to the development of related problems. It has not been usefully liquidated for the Yixiangxue thinking of one’s own virtue.
Of course, this situation is certainly inseparable from the decline of learning in modern times, but more importantly, even among the scholars who still adhere to the path of learning theory, the discussion of the “Book of Changes” is often subject to the separation of classical self, and the development of related theory at a certain level is a recapitulation of various rational states of Wei Xuan or Song and Min
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