requestId:684c3e36749e46.96023203.
“Shidok Education” and “Shidok Assistant Education”
——The Confucian “Shidok” view micro-development
Author: Bai Yuxiao (Teached by the Department of Religion, Nanjing Department of Philosophy)
Source: Zhongshan Major Research Institute (Social Science Edition) 2015 Issue 1
Abstract: The concept of “Shidok Education” in “Yiqi” has been constantly elaborated in the development of Confucianism, and its “Shidok” has been wonIncubationThe determination of natural meaning and virtue. Confucians after Han also said “Shidao Assistant Teaching”, and the so-called “Shidao” refers to the “Shendao” that worships and commemorates. In the Confucian political and educational practice, the understanding of “Shendao” often adopts political practical principles and stands, and there is a tightening of “Taoization” and “Shenification”. The Confucian concept of “Shendao” was established by the Chinese people’s enlightenment of existence, and was united with “teaching” through the opening of existence encounters.
Keywords: Shinto; Church; The Book of Changes; Confucianism;
Regarding the Confucian concept of “Shidharma”, the “Sages teach with Shinto, but the whole country serves” is the most influential and is the focus of discussions between modern Confucians and even modern Confucianism. Traditional interpretations, whether to naturally transform the Confucian “Shidao” concept into human civilization, or to view “Shidao” as a practical theory of Confucian politics, lack detailed division and comprehensive consideration. This article uses the assessment and explanation of the concept of “Shidao Design and Contracting Contract” and compares it with all the neglected “Shidao Assistant Teaching” to explore the reckless characteristics of the traditional Confucian “Shidao” view in thinking and practice, and reminds the Confucian “Shidao” concept of existence.
1
The one who clearly proposed the “Shendao Teaching” was “Book of Changes·Guan Gua·Tuan”. Let’s first read the “Book of Changes·Guan Gua”:
Kun is lower than Xun
View: Washing without slighting is a perfect match.
Regarding the hexagram of “Waiting without stooping, there is a sense of integrity”, Ma Rong notes:
The wading person is to respect the title and pour the earth to bring the gods to the gods. This is the time for tribute to the grand ceremony. When God brought sacrifices, his gifts were simple and lacked in view. The national affairs are only worship and military affairs. Domineering and admirable lies in the memorial service. When the memorial service is prosperous, don’t surrender to the gods first. Therefore, Confucius said: “I don’t want to see the sacred person after he has been poured over and gone.” [1]
Wang Bi’s note said:
The overbearing and observable person is nothing to do with the sect.Nothing that can be seen in the sect is more than washing. As for the sake of simplicity, there is a lack of rejuvenation, so it is not a good place to look at the toilet. Confucius said: “I don’t want to see the sacred person after he has been poured out.” As long as he is in full view, he will “see down and transform.” Therefore, when you look at the bathroom, you are “conscionable and unrestrained”. 【1】
Wang Bi’s notes originated from Ma Rong. The two notes all indicate that the text of the Gua is an explanation of the memorial activities. During the memorial service, the gift of “respecting the title and pouring the land to bring the gods” can better realize the kindness of the tribute and the prosperity of the tribute of the tribute of the tribute of the tribute of the tribute of the tribute of the tribute of the tribute of the tribute of the tribute of the tribute of the tribute.
“Zhou Yi Song Weitong held his feet, hesitated for half a minute, put down his suitcase, and followed the sound of looking for the Gua of View·Tuan” said:
The big view is above. It is easy to see the whole country. To observe, “Wait without being swayed, there is a perfection and destiny”, to observe and transform. The divine way of heaven is not bad at all. Breeding the pipelineThe sage teaches with the Shinto, and the whole country is in power.
In view of the divine way of heaven, the four periods are not bad. The sage uses the divine way to teach, and the whole country is subdued.” Yu Fannotes:
The sage calls Qian, retreats and hides in secret and stagnates in Xun, and uses the gods to enlighten their virtues. Therefore, the sage teaches, and the whole country is submissive. [2]
Wang Bi’s note said:
The state of viewing is that it does not use punishment to control objects, but uses sight to infect and infect animals. The gods are invisible. It is not clear to see the heavenly command the four hours, but the four hours are not wrong; it is not clear to see the saint cause the cause to cause the cause to cause to cause to cause to cause to cause to cause to accept oneself [3]
Yu Fan notes, which is easy to solve by the figure. The outer hexagram is the retreat of Qian and hides in secret and becomes Xun, which is the appearance of the sages conscious of their virtues and teachings; the inner hexagram is Kun, which is the phenomenon of the emergence of silence and the whole country. Wang Bi’s notes were “using Lao Zhuan’s learning to be annotated by Yi” (Tang Dynasty Li Guo’s words). The “Shen Tao” mentioned is actually a natural way of “the gods are invisible”, and what is said is “not seeing the heavenly command for four hours, and the four hours are not wrong.” “Shendao Teaching” is the natural way of heaven in the sage, which makes the life transform and convince.
The “Shen Tao” used “Heavenly Way” to interpret the “Shen Tao” teachings” was also determined by later Confucianism. For example, Cheng Xi, a wise scholar in the Northern Song Dynasty, said: “The Legend of the Condor Heroes of the Zhou Yi Cheng Family” Baocai.com‘s notes:
The way of heaven is the most god, so it is called the way of god. The movement of heaven is invisible at all times, so I can see its magic. The sage saw the gods of the way of heaven and employed the way of gods to teach them, so everyone in the whole country was convinced. The way of heaven is so great that when we move for four times, we transform and nurture all things, and there is no difference. The most godThe Tao is no famous saying, but the sages understand tacitly and use their wonderful uses, and set them as politics and religion. Therefore, people all over the country can absorb their virtues but do not know their achievements, encourage their transformation but do not measure their usefulness. They naturally admire and wear clothes. Therefore, they say: “The way of the gods is used to teach and be the whole country.” [4]
“Shendao” is the magical effect of “the way of heaven” running for four times and cultivating all things. “Shendao” is the wonderful use of the way of heaven and religion in the body of heaven and is designed as politics and religion.
The “Shendao” in “The Shendao Teaching” refers to the “Shendao of Heaven”, which is called “the Shendao of Heaven, but the four periods are not wrong.” The “God” of the “Shen Tao” is a magical influence to make the “Heaven Tao” of “the four times are not misleading”. Wang Bi clearly influenced the magical effect of “Heavenly Way” as the natural effect of the Heavenly Way. Cheng Xi and even Zhu Xi also confirmed the natural meaning of “Shen Tao”. As Cheng Xi said: “The way of heaven is so divine, so when we run four times, we transform and cultivate all things, and there is no difference.” Zhu Xi said: “The way of heaven is not wrong in the four times, and the reason why heaven is observant.” 5 In addition to confirming the way of gods, the way of gods<a In addition to the natural meaning of "four hours of running", they also emphasized the value of Confucianism in "the virtues" of "transforming and cultivating all things" and "there are some ideas about the "ethics" of heaven, and some explanations of "people across the country are sucking their virtues but not knowing their merits".
From the article in “The Gua” explains the “washing without silence” of the gifted ceremonies, and the “walking without silence” of “the way of viewing the divine way of heaven, but not being missed for four times” in “The Buddha” to Wang Bi’s Taoist interpretation and the interpretation of the Confucian morality of Cheng and Zhu, “the way of gods” obviously has experienced a constant process.
The author believes that according to the “Tianqi” himself, through the “Shen
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