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Zhang Huidao Scientific Research
Author: Wu Zhen (Yudan Dali Philosophy School)
Source: “Philosophy Research” 2020 Issue 12
Abstract: “Gas for the intrinsic theory” or “Taidii theory” are positioned as Zhang Hui’s philosophy, both of which are gone, and “Taidii” or “Gas for the intrinsic concepts to be metaphysical. The three destiny topics “Taihe’s Tao”, “Taiwei is invisible, the essence of the air”, and “Taiwei is the air”, but the concept of “Taihe” only means the “super harmony” state of the air rather than referring to the “Tao body”; Zhang Xiu’s gas theory is only the starting point of his philosophy, and the reconstruction of the Taoist theory with the destiny of “harmony between man and nature”, “nature is the way of heaven”, and “yi is the way of heaven” is the ultimate concern of Zhang Xiu’s philosophical philosophy. The three sentences “The wonderful gods of all things, the understanding of all things, and the nature of all things” form the inner structure of the theory of Taoism, and understand the Taoist thinking that “nature and the way of heaven” is the purpose. The theoretical nature of Zhang Xiu Philosophy should be considered Taoism, and his thinking had the main shaped shaping meaning for Taoism in the Song Dynasty.
Keywords: Zhang Xuan; Taoism; The original theory of the way of heaven; Nature is the way of heaven; Nature and the way of heaven are united;
In the history of Chinese philosophy, “gas” is the most colorful philosophical language in China. In Taoism in the Song Dynasty, Zhang Xuan made creative developments on qi, but the disputes caused by his thoughts were the most important. At that time, the most important philosophical text of his late years, “Zheng Meng”, was considered “having been done” by the second Cheng (“Cuiyan of Cheng”, see “Two Cheng Collection”, page 1202), and Zhu Zi also suspected that this book had “not a place” in the source (“Zhu Zi’s Words” Volume 99, page 2532), despite the fact that “Xi Yan” won the differences between Cheng and Zhu. However, Zhu Zi also admitted that “this book (referring to “Zhengmeng” – a note from the quote) is difficult to measure”, but “the origin and foundation are not included in the Six Books, “Book of Zhu Zi”, “Meng”” (“Zhu Zi’s Complete Book”, page 4879), and confessed that Zhu Zi still had a basic determination about Zhang Shu. In the contemporary academic world, Zhang Su Si’s “qualitative” problem has always been constantly confrontation. In recent years, Zhang You Research has been placed in the field of “relevant studies” and has gained attention from the beginning, and some new differences have emerged, but there are still many problems that need to be explored.
As for Zhang Xiu’s thinking, there are two different views: one is “game-based theory” or “game-based theory”, which can be represented by Zhang Dainian, and believes that Zhang Xiu Philosophy is a theoretical theory pattern that takes gas as the basis. In his early book “The Greatest Chinese Philosophy” (Ying Cheng’s Book in 1936), Zhang Dainian pointed out: “In Chinese Philosophy, it is a gas theory to emphasize matter and use the model of matter to explain the fundamental theory of everything.” He believed that Zhang Xuan’s thinking can be positioned as “the great success of the fundamental theory of the atmosphere”, and his first philosophical studyThe concept of “gas” is comparable, and “the most basic concepts are four, namely Tao, heaven, Yi, and reason. Tao is the process of transformation of gas”; because it has the term “Tai Shi is constant, so it can be said to be realistic”, so it can also be determined that Tai Shi is unified and the Gas is the highest foundation. (See Zhang Dainian, 1982, pages 39, 42-44, 49)
The second is “Taishen Body”, “Taishen Dao” or “Taishen Cosmic Discussion”, which can be represented by the three masters of Tang Junyi and Mou Zong. Tang Junyi believed that Zhang Liu’s atmosphere was beyond meaning, so he had to “look at this atmosphere high” and thought it was similar to Mencius’s “Haoraic atmosphere”, but the atmosphere was not as good as Taiyin, and Taiyin was the sky, “is a metaphysical true existence” (Tang Junyi, page 97); Mou Zongsan believed that Zhang Liu’s Taiyin As “virtual body” and “divine body”, it is beyond the nature of nature, and it is believed that Zhang Shuo stipulates “Taiwei” by “clear and unimpressiveness and image as god”. This is indeed the spiritual spirit of Confucianism… In fact, what he calls “virtual emptiness” is only the filial or Taiwei that he thinks in his heart, which belongs to the ‘how of heaven’, which is ensureThe body nature of Taoism”. (Mu Zongsan, page 364) The Taishuang, the Tao and the Tao are the same as the same level.
In recent years, a series of Lin Lechang’s discussions have put forward new views that are different from the first view mentioned above and are slightly different from the second view, which can be called the third view. Lin Lechang believed that the “Taishen Body” was not the concept of the universe intrinsic body of Zhang Xiu’s philosophy, so his philosophy could not be based on the spirit and should be positioned as reason, but he put forward two analytical thoughts that differed from Neo-Confucianism: (1) Zhang Xiu’s “Northology Leader” body is now “Four sentences of Taihe”, namely: “From Taiyu, there is the name of heaven; from Qi, there is the name of Tao; combined with Vajra, there is the name of nature; combined with nature and knowledge, there is the name of mind.” (“Zhengmeng Taihe”, see “Zhang Xuan Collection”, 9 pages. The following quotes this book, only the title is noted) believe that these four sentences constitute Zhang Xiujing’s “complete framework structure and emotion”, and are different from the view of Mou Zongsan using the first sentence of “Taihe’s Tao” as Zhang Xiujing’s “General Leader”; (2) Zhang Xiu’s concept of Taiyin refers to “Heaven”, and the two refer to the same concept. Since in the concept sequence of Chinese traditional philosophy, “Heaven” is higher than “Tao”, Zhang Xiujing can be called the special quasi-realist phenomenon in essence “Heaven”. (See Lin Lechang, 2013, 2018, 2020a)
This article basically agrees with Lin Lechang’s view and believes that “gas” is not the highest body of Zhang Xuan’s philosophy. Therefore, although his thoughts have rich gamut theory, its theoretical figure cannot be positioned as gamut, but should be based on the scientific form of broad theory. However, this article does not agree with the Taishuo intrinsic theory, because Taishuo is difficult to become the intrinsic concept of Zhang Xuan philosophy.It is also not considered that “Heaven” is higher than “Tao” and “Tao” belongs to the main concept, so there is no need to position Zhang Xiu’s thinking with “Heavenly Learning”; it is believed that the “Tao” pointed out by Zhang Dainian is the “uniform body” of Taiyin and Qi (Zhang Dainian, 1989, page 60) based on the view, based on Zhang Xuan’s “nature and the way of heaven ” can be regarded as the focus of the theory lies in the problem of “nature and the way of nature”, while its theoretical structure is expressed as “three sentences of God, Tao, and nature” (described later). Therefore, its thinking characteristics can be positioned in this way: Zhang Xiuzhe is a Taoist thinking that uses ethereal virtuality and atmosphere as the starting point of logic, and nature and the way of heaven as the ultimate concern.
1. Taihe and Taishuang: A commentary on the study of atmosphere
Zhu Zi’s comment on “Zhengmeng” is worth paying attention to:
The Taoist body, such as “Taihe”, “Taishuang”, and “Dikong” clouds, are only speaking of atmosphere. (Volume 99 of Zhu Zi’s Words, Page 2533)
The three propositions that are about the three verses of “Taihe”, “Taiwei”, and “Diyin” are about: “Taihe’s Way”, “Taiyin is the air”, and “Diyin is the air” (Taihe Chapter). Zhu Zi believed that these three concepts talked about the problem of “Tao Body”. However, when I looked at the book “Zhengmeng”, I did not find the word “Tao Body”. It only appeared once in “The Legend of the Concepts of “Heavenly Dao” and “Tao” in “Zhang Fu Collection”. Even if Zhang Xuan’s statement of the concepts of “Heavenly Dao” or “Tao” can be found everywhere in his text.
The correctness of
From the perspective of modern philosophical essays, there is a wonderful relationship between philosophical text and text interpreters. On the one hand, the philo
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