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From “Divine Rationality”, “Divine Sentimentality” to “Divine Virtue”
——About the relationship between the witch and history of the “Book of Changes” and Confucius’ history and the structure of truth
Author: Liu Lidi (researcher at the Institute of Philosophy, Chinese Academy of Social Sciences, Specially appointed and awarded by Ning University)
Source: Author Author Author Authorized by Confucian Network, Original from “Book of Changes” 2021 No. 2 Abstract: There are two major breakthroughs from the “Book of Changes” to Confucius: on the one hand, it is the breakthrough from “witch” to “mathematical principles”, and on the other hand, it is the breakthrough from “history” to “ethics”. This is the double breakthrough of “divination rationality” and “divination sentimentality”, and it eventually becomes the upgrading of “divination virtue”. However, the “imitation” of numbers and the “infection and infection” of ethics also contain “divination rationality”, and the rationality and sensibility of divination are always united, thus forming the original “reason structure” of the Chinese people. This is the profound and grand contribution of the “Book of Changes” to the Chinese civilization. In fact, in his late years, Confucius knew that the “turning witches into benevolence” that was actually written in the “Yi” and “Yi” was a product of history. Benevolence never escaped the communication between the “Wu Tong” and the Liuhe, but it was always the “way” of virtue that real people must abide by. “Witch” is a good match for heaven and man, and “history” continues ancient and modern times. The traditional “divination rationality” and “divination sentimentality” and its unity are just the foundation for the destruction of “divination virtue”. The “Book of Changes” has made no contribution to the Chinese people’s “civilized mental structure”.
Keywords: divination sentiment: divination rationality; divination virtue; for example, in the subject; seek virtue with the Book of Changes; principles structure
Regarding the connection between the Book of Changes and Confucius, there seems to be a discussion in the academic era, and new information has emerged after the common people. In 2018, in the process of leaving behind the scenes of the International Forum on China-India Conscious Dialogue with the theme of “harmony between man and nature”, Cheng-English, who worked hard to write the four words of the above-mentioned contact – “Know the “Yi” and “Working the “Yi”” and then stopped in the air. The questioner asked the questioner how to get the contact. The questioner was sure that he had no sense of spirit and could not answer in time. After returning home, he suddenly found a contact in the brain – “I want benevolence and benevolence”! The truth of the truth is that the predecessors used the Book of Changes to promote the way of heaven to understand human affairs, which is the unity of knowledge and action. This can be traced back to the ancient divination tradition. Regarding the “two schools and six sects” and their evolution in the history of the Yixue, “The General Catalogue of the Four Library Books·The Ministry of the Yixue” says: “The Book of Changes is a book that emphasizes the way of heaven to understand human affairs. The divination recorded in “Zuo Ji” is a method of “Taibu”. The Han Confucians said that the number of images has never been far away in ancient times. Once it changed, it became Jing and Jiao, and it entered Xiangxiang; then it changed, it became Chen and Shao, and it was used to destroy nature. The Book of Changes was not in the ordinary and easy to use. Wang Bi dismissed the number of images and said that it was Lao Zhuang. Once it changed, Hu Yuan and Cheng Zi began to understand Confucianism; then it changed, and then Li Guang, Yang彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩The Book of Changes then opened its arguments day by day. These two sects and six sects have attacked each other. “As far as the school is concerned, the numbers mentioned by the Yishu in the early days are still similar to ancient methods, Jiaojun and JingfangBao Hui talked about the feelings and experience signs of heaven and man. When Chen Li and Shao Yong of the Northern Song Dynasty, the number of people was able to rise again. They used their own creation of Hetuluo Books and the acquired Yixue to explore the secrets of the Liuhe Universe. Therefore, the “Book of Changes” no longer applies to the use of recent and easy things. As for the Yili School, Wang Bi, a native of Wei, completely wiped out the thoughts of the two previous two symbolic sci-numerals Yi, and used Lao Zhu to interpret the “Yi”, Hu Yuan and Cheng Xuan of the Northern Song Dynasty used the “Zhou Yi” to use the “Zhou Yi” to Ming Confucianism, and Li Guang and Yang Wanli of the Southern Song Dynasty also supported history to enter the “Yi”. In general, the “Zi-numerals” are closer to “use”Preparation price school, the ritual school is closer to the “knowledge” school, but whether the two schools or the six sects are still the six sects, they are actually all in combination with knowledge and action, but they only focus on differences, because Chinese thinking always wears a “practical sensibility” of knowing and doing. At the same time, the writer believes that there is also a “practical rationality” of realizing and feeling. Confucius is even a literate practitionerSweetheart Baobabaobaobao.com, the so-called “desire benevolence is the most benevolent” clearly comes from “How can be benevolence be far away? If I want benevolence, then benevolence will come true” (Shuer, Theory), the way of benevolence is not far away. From “knowing that the “Yi” practices the “Yi”” to “wanting benevolence is extremely benevolence”, we can basically distinguish between the “Zhou Yi” and the “Zhou Yi” from the perspective of “Zhou Yi” and Confucius’ contemplation, but this is just a very rough and large-scale speech. How did the Master, who was fond of the “Yi” in his late years understand the relationship between “Yi” and benevolence? This article’s test picture reiterates the connection between “Zhou Yi” and Confucius from the perspective of “witch and history tradition” and then develops The profound influence of the “Book of Changes” on the historical structure of the “Tao Structure” of the Chinese.
1 From what Han scholars call “Divine Sensation”
The “Book of Changes” presents a “Divine Sensation” in ancient China. The unique expression of “Divine Sensation” comes from the French Han scholar Léon VandermeeBaoqingrsch). He treated the differences between Chinese and Western civilizations and texts from the perspective of thinking origin: “There are deep differences between Chinese and Western civilizations. The two Ewing’s ideograms and alphabetical characters are very far away and different. The source of the contradiction lies in the fact that China has the most thinking in the world.Later, the divination equation was directed by the Greek-Latin and the Christian side, and the thinking was ultimately directed by religious worship. ”【1】The “divination equation” mentioned here is a term of perverting, but divination is “programmed” and is definitely worthy of Chinese people’s application of sensual energy. Therefore, Wang Demi proposed the unique concept of “divination and sensibility” in China.
Oracle bone divination represents a major historical turn, which marks the “original” The divine thinking of the universe is transformed into a sensory thinking based on the representative object of the universe. This transformation is determined in two aspects: “First, in worship, the gods divide divination from the initial reference of the initial reference to the gods’ spirits… This is exactly the turning point of the Chinese divination sentiment and the way to the divine learning and the way to the divine learning and the five elements. Secondly, in the technical production process, the method of the rogue divination is practical… The diviners become experts in perfecting this projection, and stylize the megatext of this projection, making it almost scientific divination. ” (“Divine and Expression”, pages 15-16) It is obvious that Han scholars gave scientific insights to the “practical sensibility” of ancient China. Scientific divination does not exist, but the scientific germination and sensibility contained in divination are real. Back to message boardIn fact, the deeper origin of this transformation lies in the “witch-historical tradit
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