【張美宏】從本然一多一包養網心得到應然一多 ——邵康節對儒家“圣人之道”的普適性辯護

Keywords: Shao Kangle/Yi Duo’s Correspondence/Confucianism/The Way of the Saint/General Applicability

In the history of the development of Confucianism, sages represent the paradigm of fantasy personality. In this regard, “the Way of the Saint” has become the highest value principle. However, since the Middle Tang Dynasty, with the development of Buddhist and Taoist thinking, people began to doubt the correctness of the “Sage Way”. This phenomenon can be confirmed from Korea’s “Original Way”: “Now his words say: ‘The sage will not die, and it will not stop; it will be broken and balanced, but the common people will not fight.’ He shouted, he will not think about it! Just like there were no saints in ancient times, the human race has been for a long time.” ① It can be seen that in the face of external challenges, Korea has settled in the existing contributions of the sages to human race, and responded positively to the incompetence or lack of Confucian “Sage Way”. The more real technology genius, integrity president x fake, absolutely beautiful male singer, the Song Confucian Confucian Shao Kang’s Day should take a roundabout approach to the above problems. Specifically, he is not in a hurry to defend the Confucian “the way of sages” has no universal adaptability between ancient and modern times, but instead turns his attention to a clearing of the corresponding one and more. With the broad correspondence of the wide range of differentiation as the middle, and by leap from the intrinsic theory to the value theory, Shao Kang’an developed the Taoist reshaping of the Confucian “the way of sages” in theory, and showed a unique ideological charm.

1. Intrinsic commentary on one and more

The one and more corresponding relationship is a subject discussed in modern mathematical research. It refers to the multi-valued relationship between one element and multiple elements. In this relationship, the former (one) is widely applicable to the latter (most) in interpretation. In Shao Kang’s Taoist structure, more than one corresponds to the meaning of being given the original nature, showing the overall version of the universeThe “Taiyang” of the source is a wide and natural relationship between Liuhe and all things: “Taiyang is one, not moving; two is the god. God produces many, many produces images, and images produce tools.”② Here, the “Taiyang” mentioned by Shao Kangle is a model of philosophy, which is consistent with the “Tao” mentioned by other Taoists. It is just that in terms of comparison, the “Tao” is said in the words of “Taiyang”, aiming to highlight the ultimate nature of “Tao”. Shao Kangle himself also admitted this: “Taiyang, the ultimate of TaoBaocaimei. “(Below “The Part Two of the Viewing Things”, “Shao Yong Collection”, page 164) In the meaning that “Tai Yang” becomes “The Extreme of Tao”, Shao Kang’an believes that “Tai Yang” is an existence that is neither born nor irritated (“unmoved”), and is the absolute “one” that is born of “many” (“number”) of all things. However, how can “Taiyang” be born with “many” of all things as the absolute “one”? Regarding this problem, Shao Kang’s opening up further in the explanation:

There are two types of Yuan: the beginning of Liuhe is the ultimate. There are all kinds of things that have their beginnings, which is the basis of life. “The heart of the six harmony” is the basis of the birth of all things. (Below “The Part Two of the Views”, “Shao Yong Collection”, page 163)

It is absolutely true that this is about the above-mentioned “too strong, unmoving; to give birth to two, twoenhancedThe god is. God produces many, many produces images, and images produce tools” supplements the view: First, “Tai Yang” is the “start of Liuhe”, that is, the most basic foundation of the birth of Liuhe (“two”), and the body shows the relationship of “two lives in the world”; secondly, Liuhe is “the foundation of all things”, showing the relationship of “two lives in the world”. Based on the current situation of “two in life” and “two in life” and “two in life” and “two in life” in theory, Shao Kang’s theory clarifies the wide and natural birth of “one” of “Taiyang” to the “many” of “every” of all things.

It is not difficult to find that in the birth of “Taiyang” to “all things”, “Taiyang” shows an indescribable and indescribable natural virtue. This kind of virtue is important from the wonderful friendship between Liuhe (“God”) – “Liuhe Heart”. It just so happens that the relationship between “Tai Yang” and all things is no longer based on the intermixture between “two and two” and “two and many” but is directly innate and natural. In Shao Kang’s opinion, the “one” of “Taiyang” is not only direct to the innate nature of “many” of all things, but also a wide range of natural relationships: “The god is no place and is nowhere.” (In the “Outside the Things Part 2”, the little girl wrapped her cat with a towel and put it into a sack, and practiced it in a familiar way. “Baoyang Collection”, page 152) Here, “God” still refers to “Taiyang”, but what she emphasizes is the natural character of “Taiyang”. In “Taiyang” as absoluteIn terms of the meaning of “one”, “the god is without place and is absent” means that “Taiyang” is not only mysterious and unsightly for the birth of all things, but also beyond the reach of “Taiyang” has become the total origin of all things. In response to “Taifeng” becoming the total origin, its natural meaning is no longer limited to the presentation of a certain object, but is broadened to the existence of all things across the country. In this way, in terms of natural roots, “Taifeng” is generally suitable for the existence of “many” of all things.

The above statements seem very abstract, but they are not all indescribable super-experimental thinking. The part here determines that there is a certain kind of relationship between specific things. This relationship is explained by Shao Kanglei as the broad correspondence between “Taiyang” and Liuhe Wanwu on the cosmic intrinsic layer. The existence of this relationship is based on the wide innate birth of “Taiyang” to Liuhe Wanwu. The broad relationship between “Taifeng” and Liuhe and thousands of things is also simplified by Shao Kang’s relic as the relationship between “Tao” and “things”: “Tao is the basis of Liuhe, and Liuhe is the basis of thousands of things. Taking Liuhe to see thousands of things, thousands of things are ten thousand things, and watching Liuhe with Tao, Liuhe is also thousands of things.” (The third chapter of “Watching Things”, “Shao Yong Collection”, page 9) This part is divided into “Tao” and “Liuhe” and “Liuhe” and “博官网口” is explained in an abstract way. From the meaning of “beginning with Liuhe”, “Tao” means “Taiyang”, and “‘Liuhe’ is not a large-scale ‘object’”. ③ In terms of the correspondence of “number”, it presents a correspondence between “one” and “two”; in other words, in the dimension of “Liuhe” that is born of all things, the corresponding relationship between Liuhe and “every” is also correspondingly