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Spirit and Spirit
——The metaphysical personality of ancient Greek philosophy and the pre-Qin conception in China
Author: Kuang Yan (Assistant Research Office of Philosophy, Chinese Academy of Social Sciences)
Source: “Literature, History and Philosophy” 2017 Issue 5
Time: Confucius was the first day of the fourth month of Wuxu
Dingwei
Jesus May 15, 2018
Content summary:The main axis is the concept of “heart”. There was a “concept” composed of “sophistication”, “god”, “gas”, “soul”, and “soul” in the pre-Qin period. From the pre-Qin to the early thinking world of Han, it can be seen that the mainstream view of the spirit with energy. This concept has the following structure: the mind can understand that it is a spirit, and the spirit can leave the human body and belong to two different levels. The former is related to the highest Confucianism, the highest view of heaven or Taoism, and the yang, energy, and the advanced intelligence that people possess; the latter is related to the earth and the specific body of man, and to the human sensory experience and movement talents, etc., and is related to the大官网 is a lower level. In the previous higher level, the essence is not inherent in human beings, but the result of a certain kind of energy higher than human beings in the universe that remains behind the human body; in the next lower level, the predecessors’ arguments are more ambiguous, and the greatness is the driving force and cause of some biological talents possessed by human beings as life bodies. Compared with Ristowe’s account of ancient Greeks’s conception of psuché, we can find that there is a complete and similar conception structure in ancient Greek thinking, which is actually similar to what China calls “heart”. The thinking similarity between China and Greece shows that when humans face the relationship between people and the world, they have ordinary views beyond civilization, that is, a wide range of energy reasons that are higher than people, precedence in determining the energy phenomenon of people themselves. This “metaphysics” of different types has a personalized supply of the final support and dependence.
Keywords:heart/soul/spirit/psuché
Title notes: This article is a study on the National Social Science Foundation of China’s Social Sciences Fund’s “Late Taoist Spiritual Life and Spiritual World” (14BZX118), and the 2016 Excellent Traditional Civilization Inheritance Innovation Project “History of Confucius, Mencius and Confucianism”Inheriting and transmuting innovation research.
The concept of “heart” can be regarded as one of the few concepts of dialectic nature in Chinese philosophy. Confucianism has an important content in a certain meaning, which can be regarded as the study of mind and nature that expands around this concept; Huang Lao and Zhuangzi talk more about mind and mind; in Chinese Buddhism, “heart” also occupies a sufficient position, and Huang Zongxi has a judgment that “Yan’s original intention is conscientious”. In modern philosophy, “heartIntegrity” is considered to be an independent conceptual model and differentiate its connotation. Previous articles have already discussed ①. According to old classics and newly unearthed documents, the above discussion basically covers important contents related to the heart, such as emotion, feeling, desire to see, and intention. Most of the mind, thinking or virtue are related to “heart”. These contents were previously known by researchers as “energy” or “consciousness” activities, and are well-known in the academic world.
In addition, in Chinese classics, the heart also has a certain relationship with some other artistic languages, and the more classical ones are not only “sophisticated” , “Shen”, also “gas”, “body”, “soul”, “soul”, etc. This language is published in the classics of the three dynasties, and in detail, it is mostly seen in the works of pre-Qin Taoism. The latter does not simply regard the mind as the master of the body, but also regards the mind as the place where “efficiency”, “god”, “sacrifice (soul) spirit” and other places among people—”save” or “little room”②. We can imagine that in the pre-Qin era, it may have been constructed as a “concept” with the main axis of “heart”. The aforementioned multiple concepts interact with each other, showing a complex relationship. This article will strive to remind the overall structural characteristics of the above-mentioned “concept” and focus on extending the philosophical meaning contained in the conceptual structure. TrustBenefiting the meaningThe exploration of this “conceptual” structure will in turn deepen the academic community’s understanding of the concept of “heart”.
1. Use spirit to describe the soul with spirit
In the modern philosophical context, Chinese philosophy has long been deeply involved with Oriental philosophy. There are many Chinese philosophy models and are also discussed by mainland Chinese or philosophical researchers. The object of. Readers who are familiar with the discussion of the situation in the country know that the concept of “heart” in traditional Chinese philosophy is difficult to find appropriate English translation. The earlier practice is usually to translate it into mind or heart, and recently, more directly adopt the Chinese language pinyin. This is also a common practice in the Chinese philosophy research community in China today See the phenomenon. In the late interpretation of “heart”, in the Oriental Philosophical Realm, “heart” is first understood by the combination of “mind” and “organ-feeling”. In the Oriental Philosophical Tradition, the above two aspects are separated from each other at a relatively level; later, researchers slowly discovered “mind”” and “organ-feeling” together, the concept of “heart” that describes China is still lacking, so it has to directly introduce the Chinese Pinyin Xin as a special language. The direct adoption of Han Pinyin method seems to be a meaning of respecting the Chinese concept itself, but as far as this kind of writing (Pinyin) cannot be directly integrated into Eastern philosophical language③, this kind of appropriate practice is actually a kind of verbal development or incompetence. In other words, Baowoman. The Chinese concept of “heart” is still an object to be analyzed and studied in the context of Eastern philosophy.
Understand the practice of “heart” from the perspectives of “mind” and “organ-feeling” , on the whole, the influence from Eastern philosophy cannot be prevented. The division of “heart” in the modern Chinese philosophy research is based on the infinite expansion of the above two analytical angles, that is, it adds the reasons that are considered related to such morality. Unfortunately, after the analysis of the concept of “heart” has reached this level, it seems that it cannot be moved forward again. href=”https://twpinkhoney.net/”>Filling a monthly price has been gained. For example, Ge Ruihan believes that “the ‘heart’ is a organ of thinking and evil for modern Chinese people”④; Xu Xiu advocated that “people often talk about their hearts from the sense of knowledge; people’s desires and talents are often seen through the sense of knowledge, that is, they must be seen through the heart”⑤. The interpretation of “heart” has no fundamental differences from the analysis cited above. There are also a large number of characters from the heart that we are familiar with in the pre-Qin literature. They are used as main concepts in the pre-Qin literature. The contents inspired by these words can be regarded as related concepts derived from the basic meaning of the word “heart”. Among them, such as “de”, “hui”, “nian”, etc., are all Western Zhou Baozhuang meaningThe word “Shin” that already appeared in the bronze inscriptions; then, in the bronze inscriptions and seals of the Warring States, a series of characters such as “love”, “charity”, “loyalty”, “benevolence”, “respect” (the word “since the word “sin”), “forbearance”, “happiness”, “spirit”, “spirit”, “honest”. According to statistics, there are more than 60 common characters for hearts in bronze inscriptions in pre-Qin, which reflects the hope of people to understand their own energy activities and the efforts of this period to gradually expand the night of the lunar calendar. and the process of deepening. But the writer still easily divides these words from the heart into two categories—words that describe the mind that can feel the moral character of oneself
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