requestId:68499abd3ca425.91065876.
Zhou Dunli’s Gift ThoughtsBao QinghuaAnalysis
Author: “Nanjing Art Institute News” (Music and Playing Edition) 2018 Issue 4
Time: Confucius was in the 2569th year of the 29th month of the 59th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 19th month of the 1 href=”https://twsweetdiary.org/honeydating/%e5%be%9e%e6%af%8f%e5%80%8b%e6%9c%88%e7%b5%a6%e6%88%9120%e8%90%ac%e7%9a%84daddy%e8%ae%8a%e6%88%90%e6%88%91%e7%9a%84%e8%80%81%e5%85%ac/”>Baobao.comMonday 4
Travel education is the main concept of Confucian governance and its civilization fantasy. Since the pre-Qin period, the Confucian community represented by Confucius systematically cleaned up the Zhou Gong Lu Industry, and formed a fantasy thought on the rule of the country, guiding China’s civilization construction, and making China a country of tribute that emphasizes culture and education. From the two Han Dynasties to the Northern Song Dynasty, Chinese civilization once again entered the period of reviving the pre-Qin Confucianism. Through the interpretation and development of Confucian classics, the Northern Song Dynasty thoughtists integrated metaphysics and the universe, which gave new developments in Confucianism. Zhou Dun-san was the pioneer of Confucianism in the Song Dynasty, and his thoughts were influenced by the past and the future in the history of Chinese philosophy. He not only inherited the teachings of Confucius and Mencius, but also integrated the two schools of thought resources of Buddhism and Taoism, and created the Song and Ming Technological Studies. His works “Taisheng Diagrams” and “Tongshu” describe his scientific thinking and political ambitions. The tribute chapter in “General Book” is his inheritance and development of the pre-Qin tribute thought. He made an in-depth reflection on tribute from the metaphysical perspective, and reflected the new atmosphere of Song and Ming dynasties. His tribute thoughts on the country, tribute education thoughts and musical reviews have further development in Confucian tribute thoughts.
Baoqiang Network VIP1. Gift-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace-to-peace At the end of his age, the Zhou emperor fell into control of the actual talent of the marquis and nobles, and social disturbances emerged, leading to the throne of the Confucianism. The mature Confucian thought of the throne of the Zhou Dynasty was a product of reflection on the throne of the Zhou Dynasty. The “description and work” of the Confucian community represented by Confucius, and the throne civilization was perfectly established. The “Six Books” that Confucius cleaned up include “Leju”. Although “Leju” has been disseminated, the pre-Qin Confucian thoughts on gifts were still retained in the “Leju” of the Han Dynasty. ConfucianismBaobao.com attaches great importance to the governance influence of “gift” and “loving”. “Love Notes” have a statement about the influence of gifts, such as “loving means that emotions cannot change; gift means that reason cannot change… …The word “Greeting” focuses on the face of emotion.” The education of “Greeting” emphasizes emotional behavior and uses the theme of modeling people’s behavior; “Greeting” meets the emotional needs in humanity, and the education of “Greeting” emphasizes rationality and gratitude, and uses cultivating people’s character as a starting point. Gifting is common to each other, both standardizing emotions and humanity, and also compliant with emotions and humanity. “Greeting friendship is a sliver that increases emotions for a sequenced social career.” [1] Gifting friendship has a more important meaning, that is, the common influence of the “division” and “harmony” between people in society. “Greetings” emphasizes the status of people in society, emphasizes the order of ethics, and asks people to get what they want and do their own responsibilities. “Happiness” can bring happiness to people, adjust their feelings, and make the relationship between people in society harmonious and harmonious. “Le Memorials” says, “Le Memorials are the harmony of the six communes; and Prose is the order of the six communes”; “When the gift is established, it is expensive and rewarding; if the writings are the same, it is harmonious.” The rule of tribute is precisely to make society achieve orderly harmony.
Zhou Dun Lily
ZhouDunza not only inherited the Confucian thought of gifts and made a deeper look at gifts from a metaphysical perspective. He wrote in “Tongshu·Traditional Book”:
Traditional Book is rational; lee is harmony. The monarch and ministers will be harmonious, and the monarch and ministers will be harmonious. The monarch and ministers will be harmonious. Therefore, the gift is first and then the gift is later. [2]
Zhou Dunxi brought the gift to the level of “Tao”. Although Xunzi·Lexiu also has the argument that “Talent is the reason that cannot be eased”, the “reason” referred to by Xunzi is the order of human ethics. He emphasized that the “reason” that “Talent” is influenced by the order of social ethics will not change. His thinking has not yet formed a metaphysical system of thinking, and the “Talent is the reason” proposed by Zhou Dunyu already contains the Liuhe realm of invisible Taoism. The “reason” here refers to the law of nature – the order of coexistence of all things in Liuhe. This order is the principle of the natural birth of all things in the operation of Taiyang. He made a more clear statement in “Taiyang Pictures”:
Nothing but too extreme. Too violent and erect, extreme and tranquil; to be calm and tranquil, extreme rejuvenation心情文. One movement and the other static, each of them is its roots; dividing the yin and the yang, two corpses are established. The yang changes and combines, and produces water, fire, wood, metal and earth. The five airs are spread out and they are carried out in four hours. …The birth of the five elements is each with its own nature. The truth of the extreme, the essence of the two and five is wonderfully combined and condensed. Qian Dao becomes a man, Kun Dao becomes a woman, two spirits are sympathetic and transform into all things. All things are born, but the changes are invisible. Only people can be the most beautiful. [3]
Zhou Dunxian believed that the root of the universe is “no extreme”, from “no extreme and too extreme”, “tight” to produce yin and yang, yin and yang produce the five elements, and then transform into 10 things. All things in the universe are endless and changeless. Among all things in Liuhe, he determined that people were “super and most spiritual”, and used this tree to establish a form of mutual harmony between heaven and man. He linked “human nature” to “the way of heaven” and developed from the philosophical view of the unity of man and nature, and regarded the order of human etiquette as the law of heaven. The principle of heaven is the essence of the natural and human etiquette. Therefore, the relationship between the monarch and subject, father and son, brother, husband and wife, and the order of the innate birth of all things are the manifestation of the law of heaven.