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The difficulty of understanding – from the sentence “Happiness, anger, sorrow, and joy are not released” in the Doctrine of the Mean
Author: Zhang Rulun (Produced by the School of Philosophy of the Daughter of the People’s Republic of China, Ph.D.)
Source: “Jiudan Journal. Social Science Edition”, Issue 3, 2020
Time: Confucius was in the 2570s Gengzi District April 24th, Ji Chou
June 15, 2020
Abstract
The first chapter of the “Doctor of the Mean” “Happiness, Anger, Sorrow, and Sorrow” is “The Confucianism has not yet been revealed, and the Chinese divination is the main topic of Confucianism’s attention and discussion, leaving behind a large number of comments. Modern philosophers often understand the meaning of literature and the differences in this sentence based on literal meaning from the perspective of human thoughts. Modern philosophers understand and develop this sentence from the perspective of metaphysical meaning. Xiao Chengzi first planned to clarify the boundary between the theory and mind of the body, and to emphasize the most basic “middle” of the body, it is not a subjective state. Zhu Xi continued to dress up, your mother said, are you all the manager? “Inheriting Yichuan’s confusing principles of mentalism and naturalism, he deeply explained the rich meaning in the undeveloped world, and used time to explain in detail how to use it clearly. Yang Ming adhered to Cheng and Zhu’s principle of thinking on this problem, strictly adhered to the criterion of the relationship between man and man in the “Doctrine of the Mean”, and further strengthened the front from the original theory rather than the mind to understand the position that had not been developed. Mou Zong Sanyi Breath. From the perspective of Kant’s self-discipline philosophy he received, criticizing Zhu Zi’s comments on the unsent sentences, but failing to truly understand Zhu Zi’s thoughts, the shortcomings in grasping original data lies in the second. Mou Zongsan’s criticism of Cheng (Yichuan) and Zhu is a classic example of modern scholars using Oriental Modern Thoughts to guess modern thinking under the arrangement of modern language.
Keywords: Domestic Mean; Not Found; Zhong; Zhu Xi; Mou Zongsan;
1
The sentence “Happiness, anger, sorrow, and sorrow” in the first chapter of the Doctrine of Mean has always been a hot topic discussed by modern philosophers. The Confucians of the Past Confucians left a large number of interpretations and notes on it, which is enough to see the key meaning of the above-mentioned classical expression for Chinese philosophy. However, after entering modern times, people do not pay much attention to it. Therefore, modern students often understand this sentence from the perspective of their minds, that is, before joy, anger, sorrow, people’s energy is empty, without any success, and without their own selfish desires. This is the Chinese, such as Xu Xieguan, Li Siguang, and Chen Lai and others. ① What you understand like this seems to be tight and logical, but it is also mediocre and not worth talking about.. But this is in contrast to the high emphasis on this sentence by predecessors.
The predecessors’ words “Happiness, anger, sorrow, and joy are not revealed” are extremely important. When discussing the Doctrine of the Mean, Zhu Xi’s teacher Li Tong said: “The Holy Door is a book, and the reason why it is learned after enlightenment is no longer a solution. However, the so-called joy, anger, sorrow, and joy are not revealed, and another article is the key point.”② If this sentence is really like what modern scholars understand, Li Yanping will not be able to pretend to be profound. In fact, many of the predecessors believed that this sentence was rich and difficult to understand. Chuanshan has a clear understanding of the depth of “happiness, anger, sorrow, and joy” and says that it is “the most difficult part of Confucians.” ③ is exactly this way. The difficulty of this sentence lies in the fact that it cannot be understood simply from the general textual meaning, but must be placed in the state of thinking in the Doctrine of the Mean, especially in the state of thinking in the first chapter.
Of course, not all predecessors were like the Song and Ming Religious Religious, who could deeply understand the meaning of the Doctrine of the Mean and understand this sentence. Kong Guangda’s “Talents of the Truth” means to simply understand “happiness, anger, sorrow, and joy” as “the heart is not jealous and is regarded as reason, so it is called “the middle”. However, this understanding is plausible. Chuanshan pointed out in a bloody look at the “Four Books”: “It is not happy, not angry, not sad, not happy, not happy, not “it is in the middle of the story,” which is “what he said will definitely not come true.” (1) The truth is very simple: “It is the wife’s last day, and she is in a situation where she can’t be happy or sad or angry. Because there are many people who are not happy, not angry, not sad or happy. Are they all the things that are the middle?”② It is obviously not enough, because “Zhong” as the national version is a philosophical concept, not a common mood or mental state.
The first chapter of “The Doctrine of the Mean” is based on “Heaven” (destiny, the way of heaven). “The three sentences of “The nature of destiny of heaven” are spoken from the beginning to the person. The two sentences of “Happiness, anger, sorrow, and joy are not revealed, and the sum of the Middle Ages” are expressed from the perspective of the human heart to the foundation of the origin.” ③ To say that, it is to say that God. “Happiness, anger, sorrow, and joy” is not a direct sentence, but a point sentence. “Happiness, anger, and sorrow” is a classic subjective personality, and “happiness, anger, and sorrow, and sorrow” does not mean that people’s hearts are as gray as death, but refers to the most basic feature of “middle” that is that they have no subjectiveness. As long as this is the “large national foundation”. Once you have a subjective attitude, you cannot talk about the “national” (the universe has everything), let alone the big book.
Song Rus had a very thorough understanding and discussion on this. When Yichuan answered Su Jiming’s question about “happiness, anger, sorrow, and joy are not revealed”, he suddenly denied that “happiness, anger, sorrow, and sorrow are not revealed” is the way to be the middle or the middle. The most basic thing is not any kind of subjective state, so it cannot even be sought before joy, anger, sorrow, and joy, because that is, that is, “thinking”, and “thinking” is already developed rather than not undeveloped. When discussing the phrase “happiness, anger, sorrow, and joy are not released”, I understand the truth with a childlike heartbaoqing.com “Happiness, anger, sorrow, and joy are not yet released”, Yichuan pointed out directly: “The innocent heart is not far away from the middle, if you just think about it, you don’t know the big one. “(2) is not a certain state of human heart. The reason why “The Doctrine of the Mean” says “Happiness, anger, sorrow, and sorrow are not revealed”回投投 is because “中” is an abstract philosophical concept, without any form, “but since there is an abstraction, there must be an abstraction.” ⑤ In other words, “中投投投” is the image of the state, not the middle. In addition, “中投投投” is the meaning of the words in the middle, only one middle word, but use differences.” ⑥ “中投投” is not the state of energy, but “中投” is not the state of energy, but “中投”. It is called “中投” because it is necessary to use it. It goes into the image or the words, because this state of energy has become “in the middle”, people can thus have a certain intuitive grasp of the middle. Correspondingly, in terms of specific things, there are middle and wrong; but for the way of oneself or middle (the middle is the Tao), nothing is wrong.
Zhu Zi finally understood “not developed” from the standpoint of natural theory. (3) Later, under the influence of the thinking of the Hunan School (Hu Hong, Zhang Feng, etc.), he realized that it was wrong: “However, the words of the holy scholars have been said to be in the middle and not developed, but those who are still not moved , the man who regards daily style as a man who has already developed it, but refers to the man who has been resting slowly and not being connected with things as it is not yet developed?” (4) Zhu Zi understood that the “Doctrine of the Mean” “before developed it” is not a description of the state of people’s mind, but a theory of existence (the way of heaven). (5) Therefore, his “Chapter and Sentence” adheres to Yichuan’s thoughts, and first points out