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Why is the reason for the release of Response—The Quality-Breeding of the Northern Song Dynasty Taoism
Author: Chen Ruichao (Deputy Professor, Capital Teacher Fan Da College of Political Science and Law)
Source: “My Character and Civilization” 2022 Issue 1
Abstract: The separation between Response and Reality has become the main problem that confuses modern Eastern ethical thinking. The “Quality-Breeding” proposed by Hirsthouse is considered to be the purpose of clearly deciding the correctness of the problem. Modern Confucian philosophy in China since the pre-Qin period can also be said to have a “reality approach” that communicates reality and responsiveness. However, before the Song Dynasty, it used the method of using the order of real nature to promote the order of value in the world, neglecting the unique characteristics of the value responsiveness of value responsiveness to the laws of the heavenly way, and there is still force between responsiveness and reality. Zhang Xiu and the founders of the Northern Song Dynasty Taoism, took a separate approach, and used their philosophical constructions of “game theory” and “reason theory” to clearly show the visual form of the way of heaven that is in line with the characteristics of value responsiveness, and thus establish the relationship between reality and value, reality and responsiveness with a more complete theoretical structure. This unique “quality approach” also has an inspirational meaning in answering the question of “how to actually release responses” in modern ethics.
Keywords: OKBaoyangran; Really; Northern Song Dynasty Taoism; The path to quality
Ever since the remarks have proved that there is no useful method to recommend the “should” of value from the “yes” of facts [1](455-510), the droop between reality and response, fact and value, description and standardization has constituted the middle problem that confuses modern Eastern ethical thinking [2](257). After the break, there are also many trials of the Eastern Ethics community that start from emotionality and materiality from the perspective of investigation of facts and value, reality and responsiveness. Among them, Rosalind, a Neo-Aristotle ideologyist, the ideologyist of the moral virtues. Hursthouse) is a material approach based on the natural theory of ethics, that is, from the advancement of factual descriptions and evaluations of natural objects, it gradually progresses to the descriptions of human ethics, which is considered to be aimed at the purpose of clearly deciding the correctness of this difficult issue [3](11-14). In contrast to the modern Chinese philosophy, since the pre-Qin period, Confucian scholars have, under the influence of the concept of “promoting the way of heaven to understand human affairs” in the “Book of Changes”, they have established a connection between the theory of the universe (the realm of fact) and the thinking of ethics (the realm of value) in metaphysical ways, and use the natural nature to promote the ethics of the world, thereby reminding the real basis of value, and it can also be said that there is a “quality approach” from reality to responsive. But thisThe way forward often only considers and shares the properties of ethical laws and the order of heavenly way, and neglects the unique characteristics of the value-responsiveness area from the real heavenly way, and does not truly eliminate the strength between responsiveness and reality. By the Northern Song Dynasty, Taoism became aroused as the “second phase of development of Confucianism”, and Confucian philosophy was able to improve and deepen in the field of metaphysics and ethics. Zhang Shu and the two Chengs, the main founders of Taoism, respectively, revealed a form of the way of heaven that is more in line with the characteristics of value responsiveness in their philosophical structures of “game theory” and “reasonal theory”, making the “quality approach” of modern philosophy related to facts and values more perfect. This can be said to be a year-round relationship in the development of modern ethical thinking in China, and it also provides a kind of useless solution to the problem of “why does it actually release responses” that modern ethics focuses on.
1. Before the Song Dynasty, Confucian philosophy released the appropriate quality path and its limitations from reality
Before formally discussing the thoughts of Taoist scholars Zhang Xiu and Ercheng on why the actual problem was released, we need to retrospectively trace and examine the characteristics and limitations of the “quality path” of modern Confucian philosophy before the rise of Taoism in the Northern Song Dynasty. In fact, modern thinkers before the Song Dynasty still understood the natural way of nature in a more primitive stage. Their method of establishing a link between reality and response is also important to find the shared attributes of human value concepts comparable to the natural way of nature. This attribute is “orderline”. We understand that modern Chinese culture is clearly a kind of ethical civilization [4](9), and everyone lives in a specific ethical relationship formed by others. The Confucian value rooted in this social civilization foundation is to plan the boundaries and limitations of people with different ethics, thus forming a certain order of personal ethics, which is what Confucius called “the king, the minister, the father, the son” (“Speech·Yuan”). The Confucian morality of the main content of value concepts is also defined in a variety of human ethics, as the quality and character required to achieve a specific ethics and nature. “Zuo Ji” records the “Five Teachings” of Xu Shun: “father’s righteousness, mother’s kindness, brother’s friendship, brother’s respect, and son’s filial piety” (Zuo Ji·The 18th Year of Wengong Wen”, and what Mencius said, “benevolence is to father and son, to rule the king and minister, to praise the master, and to know it from the throne” (Mencius·Yu Xinxia), all of which are examples. The order of value concepts as the quantile of human nature is considered to be unchanged by ancient and modern Ikkyu and constant, and can be regarded as a static structure of value determination. It clearly has a direct compatibility with the ancient and difficult natural order that has been shown in the Liuhe Universe. Therefore, the “reality path” that has been commonly used since the pre-Qin period to publish the appropriate “quality path” is presented in a form of “realistic order of the way to promote the value order of the world” in the form of “real natural way of heaven to promote the order of value of the world”. In this regard, the “Yi” Taoist, which focuses on the connection between heaven and man, isDrive first. The opening chapter of “Yi Ji·Xi Zhi” states that “Heaven is superior to earth, the universe is determined, the humble and high are noble, and the position is valuable” is based on the factual description of the natural order of “the sky is high above and the earth is low below”, and it compares and recommends the standard description of the value order of the world’s high and the world’s high and low. “Yi Qi Bi·Bai” revolves from the “Four Virtues of “Qian”” that is, the four virtues of the original, hero, honor, righteousness and righteousness of the human world, and then developed into a strict system that matches the natural time and space order represented by the four virtues, four times, four directions and five elements of human nature, which is also a classical phenomenon of this “realistic approach”. In the metaphysical field, the above thinking is combined with the natural cosmic view, and believes that the origin of the universe comes from a continuous differentiation of a certain mixed source foundation (such as “Taiyang”, “Euanqi”, etc.), and the differentiation process follows the differentiation order and present, that is, the basis for the order of human world value. As of the Song Dynasty, the “Taiyang Picture” and “After Heaven Picture” created by the late Taoist scholars Zhou Dunxi and Shao Yong still established the ethical order of the Confucian father, son, monarch and ministers [5](73-77).
However, the above-mentioned “reality approach” of modern thinking is obviously a flaw, because it only focuses on the certain order attributes of the sharing of human nature and the real way of nature, and neglects the inherent characteristics of the standardized value concepts in nature and the unique characteristics of the descriptive order of heaven. This type of characteristic can be integrated from the following three levels.
(1) Value specifications should be the cause of moral behavior, and should always lead to people’s active moral integrity activities. In contrast, the descriptive order of heaven only constitutes a real limitation on the constant natural activity methods of Liuheqi. Liuhe大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大大� The principle of world value always requires