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Desire and Family Book: The Dual Song in the Social Change Trend – Conversation with Sun Xiangchen’s Disclosure
Author: Zhang Zailin
Source: “Exploration and Contest” Issue 10, 2021
Abstract: The Ming and Qing dynasties on the eve of modern times in China is a period of abnormal social thought. During this period, not only did the “desire-based theory” of the modern body appear, but also the “family-based theory” of returning to the traditional life-cooperation system. Rather than saying that the body has a so-called “double body”, it is better to say that in the new era, the “body transformation” landscape has opened a “two-book and one body” based on the body. The reason why this “two-book and one body” is that a determination of the body will inevitably lead to a determination of the realization of self-desire. This realization of self-desire is determined by the “mutual desire” that “after fulfilling one’s own desires and fulfilling others’ desires” I want to see the “mutual desires” of the two two mutually consciences. The establishment of this kind of “mutual desire” is ultimately based on the unparalleled “mutual desire of men and women” as the prototype of the family relationship.
Keywords: Desire and original subject; double subject; two-book and one body
Author introduction: Zhang Zailin, Xi’an Electronic Technology MajorBaoqingappSpecially entrusted by the School of Humanities, Huashan scholar
In the Ming and Qing dynasties, in terms of their thinking as the “post-theory” of counter-reaction between the theory, it is a period when Chinese thinking is moving towards modern times; in terms of their thinking as the Chinese-style “literary and artistic rejuvenation”, it is another period when Chinese thinking finally returns to tradition. It is precisely in this modern and traditional convergence of ignorance, coupled with the specific social historical context of the Ming and Qing dynasties, that the duo of Chinese thinking and desire and family theory were produced.
The original meaning of desire
“Don’t say that the heavens are not desires, you must know that all things are my body” (“Sitting at Night in the Bixia Pond”). In this famous quote, Wang Yangming retorted Cheng and Zhu’s desire to emphasize reason and played the first 平台的大台的大台的大台的大台的大台的大台的大台的大台的大台的大台的大台的大台的大台的大台的大台的大台的大台的大台的大台的大台的大台的大台的大台的大台的大台的大台的大台的大台的大台的大台的大台的大台的大台的大台的大台的大台的大台的大台的大台的大台的大台的大台的大台的大台的大台的大台的大台的大台的大台的� As the rise of the Taizhou school after Yangming, which replaced “physical learning”, has even pushed this desire to be highly motivated. The King of Yangmingmen Sheng Gen is undoubtedly the founder of this ideology. He called “establishing my body as the foundation of the whole country”, [1] called “this body is the foundation of all things.” 1 Just as the principle of eliminating the body must lead to the denial of desire, Wang Gen’s insistence on taking the body as the basis must also mean relying on desire as the basis. Therefore, in Wang Gen’s teachings, he resurrected the life of human beings.Fearing death and seeking profit and avoiding harm are considered as the main source of enlightenment. Not only did they propose that “the daily use of the Tao is the way”, but they also advocated that “if people are trapped in their own affairs and have to take care of their bodies, they will also lose their roots” (“Ming Confucian School Case·Taizhou School Case I”). Under his writing, Shen Sheng, who were regarded as “cooking” in history, Jie Zitui, who “cutting the stock”, Boyi and Shu Qi, who “cut off their bodies”, all “deadly” were “rejected” and “deadly” as “rejecting the foundation” and “rejecting the foundation”.
So, the complete differences with Wang Gen’s original theory and the unprecedented rift of human desires has become a destiny for many students in the Taizhou school. From the uniform “whatever you want is nature”, [Sweetheart Baobaobaobaobaobao.com2] “It is to control desires, not benevolence” (“Ming Confucian scholarship case·Taizhou scholarship case III”), and to Wang Qi and Wang Li’s “the line of the mouth, nose, limbs, four desires, people must not be able to overcome the situation” (“Chengyu Zheng Collection”), “The mountains stand in the rivers, the food is thirsty, summer lees and winter fur, to The Tao has no more than sacredness” (“Ming Confucian School Case·Taizhou School Case I”), from the heart-wrenching “nature tastes, nature is color, nature is sound, nature is comfortable, nature is. It is based on its desires. And fate is controlled by it”, [3] to Li Rong’s “Although the sage cannot be as good as the heart of no profit”, [4] “Dressing and eating is human physics”, [4] Such and so on, they all realize the incomparable gifts of their desires. Not only did the esoteric story of “sitting in a varnished pot of lucid lacquer basin” (“Ming Confucian scholarship·Taizhou scholarship I”), and what Huang Zongxi said “one change and become a master, and the Qin scholarship” (“Ming Confucian scholarship·Taizhou scholarship I”), there is also the traditional betrayal of “returning the unconstitutional ones that are not something that famous religions can do”, which marks the most basic transformation of Chinese thinking from “ethical” to “economic” in the Ming and Qing dynasties.
“Happiness is the passport of wanting to see.” There is no doubt that the desire to see the benefits and avoid harm, that is, the desire to see the desire to see the suffering and seek happiness. What Wang Ji called “the meal is thirsty, and the summer leek and winter fur” was the happiness of seeking life; Wang Gen’s opposes “cooking the body”, “cutting the thighs”, and “dead” were the happiness of seeking life; the emphasis on “justice and happiness” was the happiness of seeking life. Just as the Eastern’s determination of desire in modern times has led to the “happiness theory” style, the determination of happiness has also become a theoretical characteristic of the Taizhou school. This led to the new “Song of Songs” released by Wang Gen, who had suffered from “Salted Ding”. The song says: “Li is learning this kind of learning, learning this kind of joy. Not being happy is not learning, not learning is not joy. Then you can learn, and then you can enjoy it. Lei is learning, and learning is learning. Oh, how can you learn this kind of joy in the whole country? How can you learn this kind of joy in the whole country?” (“Ming Confucian School Case·Taizhou School Case I”). Here, the “happiness” of life and the “study” of civilization are integrated into one, making the Taizhou school seeking nature both for the purpose of seeking nature.The re-continuation of the traditional Chinese “happy civilization” of “happiness” is also a driving force for the theory of immersed in the “pain” of Buddhism and the principle of “caution and fear of fear” and “anger and desire”. The Taizhou School has therefore felt guilty and shamelessly become the first to promote the theory of modern Chinese people.
After the Qing Dynasty, with the release of Dai Zhen’s teachings, this desire-based theory once again rose like a broken bamboo army, and based on a more profound analysis of the desire-based theory, a Chinese-style “natural humanitarian theory” theory was finally formally established in the history of thinking.
On the one hand, in Dai Zhen’s teaching, a desire-based thinking has been pushed to the extreme. Therefore, he said, “Whenever there is blood and energy, the mind knows, then there is desire… the way to live and nourish is in desire” (“Yuan Shanshang”), saying, “By the desire of nature, and the words are invisible, which is the virtue of nature. The desire of nature is the natural conjunction” (“Yuan Shanshang”), saying, “There is six combinations, and then there is a character; there is a character, so the nature of the character. People and things have desires, and desires are the matter of nature” (“Li Yi Zhi Jing Jing Nian”), saying, “If there is blood and energy, then there is a mind and a mind, Therefore, he was afraid of death, so he took advantage of the benefits and avoided harm” (“Yuan Shanzhong”), saying, “Eating men and women is the way to nourish themselves, and the reason why Liuhe is born” (“Yuan Shanxia”), saying, “If you are afraid of death, then you will have fear and fear” (“Mencius’s character Yi Shuzheng”), saying, “This can make you understand benevolent and righteous, and not others, but you are afraid of death. If you eat men and women, you will not be able to move with others” (“Mencius’s character Yi Shuzheng”).
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