【姚海濤】憂甜心一包養網患意識的抽繹與省思——以孔子對憂患的豁顯為例

Keywords: Discovery; Reflection; Humanistic Self-Conception;

Chinese Graphic Category:  B21   Literary Identity Code: A    Article Number:

The structure of the mortal mortality is that our country first starts from ignorance to awakening, from wild to Incubation NetworkThe ideological product of the transitional stage of civilization is the crystal after a long period of birth of Chinese civilization. In the pre-Qin period, the thought of worrying was already largely seen in the six chapters of Confucian classic texts. When viewing the development logic of worrying consciousness, we can see that it has developed from detail to big, from career to philosophy, from individual to country, from style, character to civilization, and has shown a spiral upward spiral with the development of the times. Confucius, as a Confucian, took over the troubled texts of the Shang and Zhou dynasties.Combined with the “Zhou Wen fatigue and disadvantages” in itself, the development of the thinking orientation of self-reflection is based on the unique Confucian thinking orientation, and the development of worry-prone consciousness into a thinking structure that emphasizes both inside and outside, fantasy is connected in reality, and content and emotions are shared.

The modernist Xu Hui taught the responsibility of exploring the troubled understanding of the Chinese people and having a profound and far-reaching effect, and he decided to develop a civilized and hiding in the middle of ancient Chinese for thousands of years. Teacher Xu believed that the infatuation in Chinese civilization was discovered in the Shang and Zhou dynasties. The reason for the infatuation came from the wonderful and difficult situation between King Wen and Yin, and was later summoned by Duke Zhou to continue to be promoted. [1]P19 He positioned this invested app‘s time to be located in the Shang and Zhou dysfunction, and pointed out the basic threads of the emergence of worry-related consciousness and development. Teacher Mou Zongsan also thought it was true and believed that this concept is especially important for the core of thinking between Chinese philosophy and Eastern religion.

1. The textual line of worry is deep

(I) The thought of worry in “Yi Ji”

The word “有” appears as a formal thought in “Yi Ji”, both of which are from “Xi Ji”: “Does those who write “Yi Ji” have any worry?” [2]P252″ (The Book of Changes) are used to measure their income and expenditure, and they make sense of worry and reason. “[2]P254 The change of dynasties from Shang to Zhou is also a historical point of deep transformation of thinking and concepts. In this major historical moment, the change of social thinking and concepts was also not prevented – the view of destiny that is inexplicably conscious, unaware and full of secret religions evolved into the concept of “destiny of heaven is only virtue” born from respect, and the concept of heaven and man’s harmony was triggered by “generating ambition and approaching” – man is destined by heaven, and heaven is the origin of human virtue. How to solve the worrying consciousness has also become the main topic of focus in the Book of Changes. If a righteous person wants to achieve both benefits and respect for virtue and broad-mindedness, he will not be able to grasp the way of transformation and the art of softness. “Therefore, the order of the right person’s residence is the order of the change; what is fun and play is the confusion of the line. Therefore, the correct person’s residence is to observe its image and play with its confusion, and the movement and play with its conquest.” [2] P234 The Chinese civilization thus developed the concept of respecting the destiny of heaven, and then the destiny of heaven is replaced by the approach and is understood by the common people, and it is used as the foundation of civilization and is therefore infused into the evolution of humanistic history.

(II) The concerns in “Shangshu” and “People”

From the perspective of historical and literary origin, many students tend to believe that the appearance of “Shangshu” was earlier than the “Book of Changes”. As we all know, “Shangshu” is an ancient book with a comprehensive historical experience, and is of course a major source of modern thinking in our country. In “Shangshu·Lu Geng”, “Tells you that it is not easy, respect and care forever”[3]P128 is obviousInseminate difficulties in political activities and cautious awareness of “not easy”. In “Shangshu·Saidshu” “Only everything is good, there is no danger” [3] P137 and “Shangshu·Big Yu Zu” are the “sixteen-character heart transmission” that relishes in the Confucian state: “The human heart is dangerous, the Tao heart is subtle. Only the essence is unique, and the middle can be conquered.” [3] P24 is full of deep and deep worry, the worry about the human heart, the precepts on the Tao heart, and the body of the middle Tao. It is particularly worth mentioning that the “danger” of the human heart and the “slight” of the Tao heart and the vividness depicted in the divine essence of rejuvenation, and the detailed and detailed engraved.