【Keyword】 Zhou Dunxi Tong Taijiu The virtue of nature and human nature

1. Describe the Taiyang, who is a master of heaven; “Broadcasting and practicing”

Confucianism after Confucius and Mencius showed a trend of diversified development, with the saying “Confucianism is divided into eight”; even if it is “individual”In the era of Confucianism, there were also conflicts between modern and modern literature. Confucians from both countries and universities certainly had their own foundations, but in terms of the theory of “big Tao”, they were largely limited to “monarch, minister, father and son” and other “metaphysical” models. After Wei and Han, in the face of the challenges of religion and Taoist doctrine, Confucians were always lacking in “metaphysical”.

Until the middle of the Northern Song Dynasty, Zhou Dunxuan (1017-1073) created “Taiyang Diagrams” and “Tongshu”, [1] 1-48 Based on the theory of the five elements of the yin and yang, he applied to the heavens Destiny and humanity constructed a simple and self-consistent thinking system, and the “Taoxue” was established. “Shistorical History of the Song Dynasty: The name of Taoxue was in ancient times.

The name of Taoxue was not the same in ancient times.

The Confucians’ discussion of Taoism was not refined, and their words were not detailed. They were said to be strange and evil, and they were riddled with it. It was so great. There were more than a thousand books, and when they reached the middle of the Song Dynasty, Zhou Dunzhu came out of Chongling, and he got the learning of the saints and did not convey it. He wrote “Taisheng Diagrams” and “Tongshu”, which clarified the principles of the five elements of yin and yang, and his destiny was BaohuaThose who are born in heaven and nature are as clear as if they are in the hands of others. He wrote “Xi Yan”, and also made a special purpose, and then the original Taoist originated from the sky, but there is no doubt about it. In the early years of Emperor Renzong’s Ming Dao, Cheng Jun and his younger brother were born. When they were long, they were hired by Zhou, and they had already expanded their reputation, and the chapter “Big Learning” and “Bao WomanDoctor of the Mean” is parallel to “The Book of Words” and “Meng”, so from the emperor’s heart-wrenching and understanding of virtue, he integrates and understands the heart, and has no rebirth. [2]12709-12710

In terms of “integration and understanding of harmony”, Cheng and Zhu both had the experience of “income and expenditure, return to the six chapters of study”, but this thought was actually laid by the teacher Zhou Dunshu. He learned the teacher himself without regularity, [ ①] Communicate without any friends and establish a theory based on Tai Chi; he is good at teaching people, integrates knowledge and action, and suddenly opens up a new situation of Confucianism. Zhou Dun’s “Ai Lien” is a photo of his own fantasy personality, and his philosophical thoughts are concentrated in “Tai Lien” and “Tong Shu”, and later generations call him:

With extensive learning and practice, he wrote “Taifeng Pictures”, the origin of today’s theory and the end of all things.

He also wrote forty chapters of “Tong Shu” to invent the “Taifeng Song”. The preface says, “The words are concise and Taoism, the literary and exquisite meanings, and the roots of Confucius and Mencius are obtained, and they have made great contributions to learning. [2]12712

The use of pictures is a tradition of the “Yi” learning, but Zhou Dunxi’s “Taiyang Diagram” uses the symbolic meaning to integrate the modern Chinese Taiyang, Yinyang and Five Elements thinking, making people clear at a glance; and briefly describes his new Confucian system, which makes people feel refreshed by the meaning of the world.. [②] The “no extreme but too extreme” can be regarded as a silence of the transformation of the past and the future and integration of the harmony. “Nothing but too extreme” does not mean that there is “nothing” other than “nothing”, but “nothing is originally no extreme” – “nothing” refers to its absolute opposite, and “two” and “nothing” refer to its ultimate transcendence. Wang Bi once answered the question “The sage has no body” with “the sage is worthy of all things, but the sage is unwilling to speak, but Lao Tzu has nothing to do with it”, and he was honored, [③] But he was finally unable to avoid the suspicion of “beggars and rebellion”. Only when it comes to Zhou Dunli, the theory of “no extreme but too extreme” can be established – it will not become empty because of “no extreme”, nor will it become mysterious because of “no extreme”. [④] At the same time, Zhou Dunzhe used “extreme” to explain that “static” and “yinyang” are “roots”, rather than the relationship between them, and is also a common insight, and has created a clear and clear metaphysical theory for Confucianism.

Zhou Dunxi used “superiority” to define “national” and used “superiority” to explain “superiority”. If the “power” reaches a very heavy state, it will not be able to be saved. The feasible way is to realize its heavy and turn it in time. What can change a certain trend or determination is the effect of “force”. Zhou Dunxu specifically emphasized that “knowledge” should be early. He pointed out that on the level of “heaven”, there is no way to compete with each other; but on the level of “man”, “knowledge&#8