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About the Brain Thoughts in the Second-Chengdu Science
Author: Wang Xia (doctoral student in the School of Political Science and Public Governance in Suzhou, importantly engaged in Taoist philosophy and modern Chinese philosophy research)
Source: “Henan Science and Technology Major Report. href=”https://taiwanlog.net/sweetlove99/”>Baobao.comSocial Science Edition”, 2019 No. 6
Time: Confucius was the 13th day of the first lunar month of Gengzi in 2570 Jimao
� href=”https://twsweetdating99.org/”>The amount of money to raise money The spear pointed at the time of the excitement. In the era when Confucianism and Taoism were connected, the second Cheng criticized and in-depth discussions on Zhuangzi. In the creation of the theoretical theory, they borrowed and absorbed elements of Zhuangzi. From the unified nature of the intrinsic way in Zhuangzi, to the absorption of the theories such as desire, silence, and mind in the cultivation of Zhuangzi, the theoretical theory of the second Cheng was doubled and enriched.
Keywords: Second; Philosophy; Ching;
The two Chengs, namely Cheng Jun (1032-1085 AD), was named Bochun, the subject of the subject, the chief teacher of the subject, Mingdao Master, Cheng Xi (1033-1107 AD), was named Zhengshu, and the subject, the subject, Yichuan Master, was named. The two Cheng masters from Zhou Dunxi and Hu Yuan were the inheritors of Confucianism. They also used the style of thrill of the Confucianism in the Northern Song Dynasty to create the school of Yiluo, and established the Song Dynasty’s school of cognition. Zhuangzi (369-295 BC) is another representative of the pre-Qin Taoism after Laozi. Its learning is about freedom, incompetence, scattered things, and nature, and it is constantly circulating. The two Chengs took the promotion of Confucianism and evil Taoism as the historical mission, and they tried to outperform Buddhist and old people. His inheritance of Taoism and his academic integrity will inevitably lead to a very clear standpoint for severe criticism of different studies. As of now, there have been many discussions on the influence of teaching, Taoist philosophy, and Song Dynasty teachers on the science of the science of the second generation, and there are not many discussions on the influence of cultivating science on the science of the second generation. It can be seen that the important criticism of the Second Cheng did not point to another representative figure of Taoism – Zhuangzi 1. Behind this phenomenon, we see the influence of the times of the integration of Confucianism and Taoism in the creation and construction of the second-Chengdu science. This paper specifies the scientific thinking contained in the two-course science thinking.
1. Historical landscape of the mutual understanding of Confucianism and Taoism
Since the end of Han Dynasty, teaching as a foreign civilization has spread from relying on metaphysics to replacing metaphysics, which has had a grand impact on China’s upper-level intellectual world and popularization. Although its power has gone from weak to strong, its contradiction with the inherent traditional civilization in China’s foreign countries is becoming increasingly prominent. ConfucianismMy thoughts are challenged by unprecedented historical challenges. In the Tang and Song dynasties, the rejuvenation of Confucianism led to the formation of the Song Dynasty Taoism, that is, the form of the Song Dynasty’s new Confucian philosophy. Confucian Taoism has created a combination of development in the conflict. The body has realized the grand inclusiveness of Confucianism. In the early Northern Song Dynasty, the Confucian and Taoist communication had already developed, and the Confucians in Song Dynasty were widely used to make money and expenditure. The first thing to do to enter Confucianism is to enrich the need to implement the logic in the development of logic in Confucianism, and the first thing to do is to fight the urgency of religion and defend the political position of Confucianism in reality. Compared with religion, there is not much direct conflict between Taoism and Confucianism. Under the cooperation of society and civilization, the two Confucian and Taoist families formed an alliance to cooperate with the challenge of religious thinking from abroad. Using Confucianism to describe Laozi’s life, he became the cooperation purpose of Confucianism Sima Guang, Wang Anshi, Su Lu and others in the Northern Song Dynasty. Such contemporary energy has had a major impact on the structure and development of two-process science [1]. Zhou Dunxi, Zhang Xu, Shao Yong and others have directly recruited and indirectly absorbed the concepts, models and thoughts of “Zhangzi”. For example, the highest cosmic innate theory of the universe in Zhou Dunza’s “Taifeng Picture” comes from Zhu Zi’s “it is its root, there is no Liuhe, and it has existed since ancient times… It is not high above Taifeng, and it is not deep below the Liuhe” [2] 137-138. Before Zhang Xiu went to the Six Paths and settled in Confucianism, he also sought to learn from the elders of the elders to learn from him before learning. Shao Yong, who was a fellow teacher from Chen Rong, also deeply admired “Zhangzi”, saying that his goodness in the art of using things and being able to be reasonable. The Confucian intrinsic theory, mind-nature theory and work theory at the beginning of the Northern Song Dynasty were continuously fulfilled and perfected in the income and expenditure of the old man, and it also had an unconventional influence and influence on the creation of the theoretical theory of the two Chengs, and infiltrated the theoretical development of the theoretical theory of the two Chengs in the diversion. Zhou Dunxuan used the “Kong Yan’s Joy” to proclaim the second Cheng of Dimen: “What’s the joy of Zhongni’s Joy?” [3] Volume 2 also contains the “History of Song Dynasty” and “Song and Yuan Case”: “When (Zhou Dunxuan) was in charge of Nan’an, Cheng was a military officer and looked at his appearance very well. He knew that he was learning and understanding. Because he was friends, he made his two sons come to learn from him. Dunxuan was very familiar with him. What is the joy of the place where Kong Yan is happy? The learning of the two Chengs is from this. “(Volume 427 of “History of Song Dynasty”) “He said: ‘What is the joy of the sparse water and the joy of the lavender and the lathes and lanes?’ This is what Lianxi points to transform the two Chengs. The two Chengs have realized the truth from this, and they will never learn from this. Huiweng has revealed everything and said that he will learn from the back, but he dare not write it alone.”[4]. (Volume 65 of “Song and Yuan Case” “Mujing SchoolFemale College Students’ Care Club“Baocai.com dcard) Cheng Xi wrote for his brother “Mingdao Teachers, Chief Teachers, and Teachers. In this article, his brother Cheng Zhang also claimed that his income and expenditures were passed down by the old man and returned to the sixth year of his life. The History of the Song Dynasty stated that he “is widely circulated among the scholars, and his income and expenditures were passed down by the old man for several decades, and returned to the sixth year of his life and obtained it. “(Volume 427 of “History of the Song Dynasty”) It can be seen that he has a critical attitude towards different religions and a willingness to accept. Cheng Xi also said to Yanzi’s joy: “It is not a good place to be happy in a shabby alley, and he is not restricted by his joy. The word ‘qi’ is playful and has its own profound meaning”[3] Volume 12. From the above explanation, it can be concluded that the second Cheng was inspired and taught by Zhou Dunxi, and the discussion on “Zhuangzi” was more detailed and profound. While they criticized Zhangzi, they also claimed that it was worthy of being 博官网 dcard口网. There are also some pertinent evaluations of the characteristics of the spiritual energy of the sect who advocates the unrestrained nature of individuals and the self-adaptedness of the sect and the moral character of the sect and the teachings of the sect and the lack of the sect. “Students later devoted themselves to the sect and the sect. If the sager is not clear, he should look at the sacred man, because he is very rude and slander, so he should speak freely to himself. Baofeng WebmasterFor example, someone has been suffering from this for a long time, so he must see a birthplace. For example, at the end of Donghan, Shangshang, Shangshangshang too far, there must be Donghan, and the power must be “[5]246. Although the bones of the second Cheng theory are from Confucian classics such as the Sixth Secretariat, they have naturally developed the radiant atmosphere of the mutual understanding of Confucianism and Taoism. 2.
2. The metaphysical principle of Zhuan thought in the second Cheng theory
The theory of mind and nature of the teaching structure is not only used to prove its own theory from the perspective of the universe a
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