【張一包養價格汝倫】絕地天通與天人合一

Content summary:The unity of man and nature is an important problem in Chinese philosophy. However, due to the influence of Eastern modern thinking, people’s understanding of the relationship between man and nature has developed a understanding of the tradition of modern thinking. First, we understand the relationship between heaven and man as the relationship between man and nature, and the unity of man as the harmony between man and nature; second, we can deny the most basic division between heaven and man and the main guiding position of heaven in the relationship between heaven and man. However, this is not the case with modern Chinese philosophy in understanding the relationship between heaven and man. This article explains this point through a description of the ultimate heavenly communication in “Jiuzheng” and “Mandarin”. This article believes that the ultimate heavenly connection has a solid meaning for the traditional Chinese thinking on the relationship between heaven and man.

Keywords:Term beyond/Tianhuman relations/End Earth and Heaven/Modernity/Human Internal Discussion

Philosophy is a kind of thinking beyond nature. Philosophy always goes beyond the problem, and it always expands around beyond the problem. This is why metaphysics has always been the foundation of philosophy. Of course, Chinese philosophy is no exception. It has become an overall structure of various problems beyond problems. In China, the problem beyond the problem is thought through the relationship between heaven and man. Mo Mu said in his late years: “The biggest contribution of Chinese civilization in the past lies in the study of the relationship between ‘heaven’ and ‘man’.” [1] What a saying!

However, due to the influence of Eastern modern thinking, people gradually understand the relationship between “heaven” and “man” according to the modern oriental theory and thinking, that is, understand “heaven” as “nature of matter” and “subjectivity”, and understand people as “thinking subject” or “subjectivity”, which leads to the understanding of the relationship between heaven and man and man, which is based on the tradition unique to Chinese philosophy. In modern China, “Heaven” is both a philosophical concept and a common noun, and people apply it on two different meanings [2](P20). But tomorrow’s researchers often differ from the most basic difference between “heaven” as a philosophical concept and “heaven” as a common noun, mixing the two into one discussion, forming an undeserved misunderstanding. For example, some people say that the relationship between heaven and man in Chinese traditional philosophy “has three different meanings: one refers to the relationship between God (the heaven of will or the heaven of dominance) and man, the second refers to the relationship between nature and man, and the third refers to the relationship between object viewing rules and man’s subjective ability” [3](P636). In this statement, the second and third levels of meaning are obviously problematic; few people will doubt the first level of meaning becauseThere are a large number of original data to prove. However, it is unclear whether “the heaven of will” or “the heaven of dominance” can be “god”, because the former is a pure philosophical concept, while the latter is a basic religious concept. The problem of the relationship between heaven and man is a philosophical problem, and the relationship between heaven and man cannot be as good as the relationship between god and man; in that case, the problem of philosophy becomes religious and theology. Moreover, there is no God in Chinese thinking that does whatever he wants and dominates everything like Joseph Christian. No philosopher who discusses the relationship between heaven and man discusses it as a relationship between god and man. “The philosophy of China’s descendants has developed according to Confucianism, Mohism and Taoism, so it is not clearly seen by heaven as a god.” [4](P101) This is a theory that suits the original faces of Chinese philosophical history.

However, understanding the relationship between heaven and man as the relationship between nature and man is a common phenomenon in modern times. The most classic thing is Ji Lin’s expression: “I think ‘heaven’ is natural, and ‘man’ is our human beings. The relationship between heaven and man is the relationship between man and nature.” [5](P287) This understanding is different if it is purely a person from the Ji family; but predecessors certainly would not understand the relationship between heaven and man like this. First, it is not suitable for existing historical records. There are more than 200 pieces of information about the unity of man and nature that Li Shen found in “The Complete Book of Four Library” and there is no single piece of information about the unity of man and nature [6]. Secondly, to interpret “Heaven” as the natural world, one who is a modern Chinese who is in touch with Oriental Conscience, is influenced by modern thinking and is born with Oriental Conscience as a broad truth. “For decades, people have been particularly immersed in the Oriental Conscience, and therefore, it is easy to use the heavens that predecessors of China, which are the whole name of the natural phenomena, so they can rarely understand them in the name of the heavens” [4] (P101-102). From then on, the basic position and focus of traditional thinking about the relationship between heaven and man in Chinese philosophy and even Chinese thinking has become a problem of how narrow people can overcome nature or harmony with nature, and it has become a problem of being strictly non-philosophical. In fact, the concept of natural material is only found in the East in modern times. With the development of science, the bias of this concept has become increasingly recognized by people [7].

The above third-level meaning problem is more important. What is “law”? “law” is an external word. Its basic meanings are: 1. Comprehensive and rules; 2. The necessary connection between things is [8](P95)[9](P785). It’s very obvious that in late December, it was snowing.In Nan’an City, the temperature has dropped below zero. However, the weather is not a necessary connection between things, nor is it a complete but regular thing. “The destiny of heaven is always there”, “It is not worthy of anything, so Bain the body without measuring”, “Heaven’s destiny is not reunited”, “Heaven’s destiny is not constrained”, “Heaven’s destiny is not constrained”, “Heaven’s not conscientious” God”[10](P14), these statements all say that today’s most basic is not a “objective law” that is a holistic but regular; on the contrary, we can draw conclusions based on “the destiny of heaven is many, and it is built on the principles of Yu” (Pensuan Jing·Yin Wu), “the way of heaven is unfaithful, and it is often with evil people” (Chapter 79 of “Character and Virtue”, and “The heaven will abandon Cai to Yong Chu” (Zuo Yu·Zhao Gong Eleventh Year)) and “The heaven will not “objective”, but has its “mainly will”. The rules are constant and static; and the sky is the creation of “independence on the glory”.