requestId:684c3e3174aa17.99865638.
Original title: Dean of the Qinghua University: The Song and Ming Ching School I know
Author: Chen Lin
Source: Peng Pai News
Time: Confucius was in the 2570th year of Gengzi July 27th Gengshen
href=”http://www.twdaddytalk.org/”>Braining love
Recently, Chen Lai, director of the Tsinghua University Research Institute, was a guest at the Beida Boya lecture forum, “realizing the name” of Song and Ming Philology, href=”http://twlovestory.org/”>Baoqing.com ppt from a comparative perspective, it clarifies the misunderstanding of the fate of “preserving the laws of nature and going to human desires”, and uses three dimensions of copywriting from the intrinsic theory, humanitarian theory, and cognitive theory: it reflects the meaning of “reason” in theory, and emphasizes the main meaning of the historical positioning of the theoretical thinking system. The following lecture content is excerpted and edited from the on-site recording manuscript provided by the independent agency, and will be reviewed and authorized by Chen Himself.
The “correct name” of Song Ming Dynasty’s cognition
The concept of “Song Ming Dynasty” is a relatively certain name in the history of Chinese academics, but this name cannot be said to be a complete science in detail, and is a custom made by the master. Because Song and Ming Neo-Confucianism was born in the Northern Song Dynasty, it has always been extended to the Qing Dynasty. Therefore, if the system of science is discussed according to this historical history, it should be called “Song, Yuan, Ming and Qing dynasties”. However, this name seems a bit long, so in practice, we use the concept of “Song and Ming Neo-Confucianism” to refer to the system of the Song, Yuan, Ming and Qing dynasties. Of course, compared with the Song and Ming dynasties, the main reason is that the Yuan Dynasty was the extension of mainstream theory in the Song Dynasty. Although the Qing Dynasty inspected and criticized the entire Ming representative science, it was not until the middle of the Qing Dynasty. The academic transformation of “https://twlovelog.com/Diana/%E6%88%91%E7%9A%84%E5%8C%85%E9%A4%8A%E5%B0%8D%E8%B1%A14-%E7%9C%8B%E9%86%AB%E7%94%9F%E7%9A%84%E6%84%9F%E8%A6%BA/”>官网 has undergone a transformation from science to learning, that is, Han. Hanxue began to appear in the Qianlong and Jiaqing periods, and later developed into the mainstream of academic studies after the mid-Qing Dynasty. Therefore, as far as the theory and history itself is concerned, the Song Dynasty and the Ming Dynasty are the most important, it is not enough to destroy the Yuan Dynasty and the Qing Dynasty. If it is completely scientificFrom an angle, it should be called “Song, Yuan, Ming and Qing dynasties”. This is what we need to pay attention to when using the concept of “Song, Ming and Ming dynasties”. In short, the Song and Ming cognition studies, the two Han studies, Wei and Xuan studies, and the Sui and Tang Buddhism are all concepts applied in the Chinese academic history habits. They are not so complete in detail, but as references, they represent the system of mainstream development of Chinese Confucianism from the 11th century to the 18th century.
Yin teaches Chen at the live broadcast event site
Since May Fourth Movement, criticism of science is often based on misunderstandings about its focus thinking, so it is necessary to “correct the name” of science. Will we need to “preserve the laws of nature and save human desires” tomorrow? In modern times, many scholars have not understood its original meaning, what is the law of nature, and what is human desire. For these literary lectures in the May Fourth Movement that were full of rational movements and desires, the most basic principle of “preserving the laws of nature and going to human desires” is to be rebellious. Therefore, they have always been based on the basis of misunderstanding to realize criticism of Song and Ming cognition. Although this criticism is not uninteresting in mainstream theory, the scientific nature of criticism is based on a deeper understanding of history and philosophy. Otherwise, this criticism cannot afford any theoretical and historical examination, nor can it achieve humanistic reflection to advance to a high level.
The understanding of the distinction between reason and desire is not to be evaluated in the framework of the development of world philosophy. The German philosopher Kant, who has explored the concepts similar to the laws of nature and human desires in modern Eastern philosophy. Kant has written a lot, but he focuses on this problem and is now in his second book “Real Sensitive Criticism” in the three large numbers of his judgments. His leading thinking still understands this problem. The question is raised from the very beginning of the “Practical Sensitive Criticism”: What kind of principles should we use to determine the will, that is, what kind of principles can be used as a broad social moral law to arrange our behavior? Kant said there are two choices, one is to use rational desire as the basis for this broad scheming; the other is to use sensual principles. Kante said that using rational experience and rational desire as a broad social moral principle is not possible, because it is impossible to generalize based on the people’s rational desire cannot be generalized. This principle can be the principle of individuals’ own character and behavior, but it Breeding stories will never become a socially broad rule. His common example is that a person borrows money from others but does not accept borrowing money from others. This is to satisfy his selfish desires, but this is based on the foundation of personal selfish desires. The principle of href=”https://sites.google.com/view/sugardaddy-coding”>彩彩 can be a personal behavior law, but it will never become a basic moral law that is common to society. Because if everyone does this, no one will borrow money to others. So Kant said that the behavior of borrowing money is based on the basis of rational selfish desires, and this standard can only be Human, but not enough, becomes a broad law. This example shows that all principles and movements that emerge from desire and senses will never become broad moral law. Therefore, Kant emphasized that true moral behavior must be a command of his own sensibility, and cannot be able to interfere with any rational desire and rational movement. Therefore, one of the basic principles of Kant’s ethics is that people should use sensibility to suppress reason. This is the most basic initiative of Kant’s ethics.
If we look back at the meaning of the nature and human desires in Song and Ming Neo-Confucianism from the perspective of Kant’s modern philosophy, it is not only the Song and Ming Neo-Confucianism. From the “low and sweet recitation” taught by Confucius, to the “despite the meaning of sacrificing life” mentioned by Mencius, to the meaning of rational desires mentioned by Song and Ming Neo-Confucianism, they are all different from Kant’s position. The “preserving the laws of nature and going to the desires of human desires” mentioned by Song and Ming Neo-Confucianism refers to the broad moral laws of society. Of course, in the specific understanding of this law, Confucians in every era were subject to the historical civilization of that time. In the Song and Ming dynasties, human desire does not refer to all rational desires, but to those rational desires that conflict with moral laws. In the past, human desires are not all rational desires that are lost. According to Mencius, the most important thing in human rational desires is to eat men and women – food and sex as the expression of nature in the middle.
The natural law mentioned in theory is broad moral laws, and human desires refer to those rational principles that conflict with moral laws有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有�Some students regard the rationality and desire of Song and Ming dynasties as an abstinence, or as equal to the medieval church’s restraint on priests. For Confucianism, the relationship between the two sexes between husband and wife is not only a true expression of human nature, but also a cosmic theory with the combination of six virtues. It is suitable for the Great Way of the Universe. This line of world should be clear when learning Song and Ming cognition.
Why is Song Ming’s cognition called “physics”?
About the characteristics of the Song and Ming dynasties, there is one point: Why is “physics” called? How did the word “生” be worn in this system and its development? The “reason” mentioned by Song and Ming Technological Studies appeared in modern China, and the most direct source was in the Confucianism of the pre-Qin Dynasty<a The concept of "nature" in Baopin, so the first meaning of "nature" learned by Song and Ming dynasties is &qu