一包養價格【肖雄】牟宗三哲學中的“寂感”思惟之論析

Keywords: Mou Zongsan/Jiyan/The perception of the original theory/Confidant and cognizing/Mou Zongsan;ji gan;Ontological Feeling;conscience and cognizing

Title notes: Wuhan Major’s 2013 PhD graduate student independent research project: “Comparative Philosophical Review of the Sunxiangshan in the Philosophical Perspective” (2013113010204).

【Note】

Regarding the development link of the emotional thinking of Mr. Mou Zongsan, Huang Guanzhang has been well sorted out, and through this concept, it has started a preliminary dialogue with Michel Henry’s life phenomenon. ① Huang’s essay is very meaningful, but unfortunately, he failed to further investigate Teacher Mou’s thoughts and thoughts into the traditional communication discussion, and he failed to use the traditional communication discussion to check Teacher Mou’s conversations. The understanding of the relationship between knowledge and knowledge of virtue; in terms of philosophy, he transcends the phenomenon of Heidegger’s infection of Kant’s moral sense, and directly compares Teacher Mou and Michel Henry, and it is inevitable that he will be suspicious of being away from the near and seeking far away. As for the first point, Chen Yingnian referred to Heidegger’s preservation theory and criticized Mr. Mou’s confidant sense of “roots” with “sense of roots” as “one sun alone”, and the differences between the ancient meaning of Mr. Xiong Shili’s intentions, and instead of simply letting emotions, intentions, and atmosphere fall into their rightful position, and the perception becomes virtual and rootless. ② The problem of “hidden” by Mr. Mou mentioned by Chen Wen is certain, but Chen cannot be too close to the text. It is quite clear that he will willingly add his own feelings to future generations. Chen also said that the “knowledge” mentioned by Teacher Mou in “Wang Yangming’s Teaching on the Confidence” is different from the “intellectual strife” in the later “intelligent vision”, which is consistent with the ancient meaning of Yangming. It was immediately abandoned by Teacher Mou, and at this time it had a tendency to be tempted by Teacher Mou. ③In this article, the difference between Teacher Mou’s previous and later thinking can only be regarded as five regular guests, including various artists: host, comedy actor, actor, etc. It is a development, not a confrontation. ④ In addition, the text “The Metaphysical Structure of Mou Zongsan’s Proof of Morality” also has a short chapter roughly sorting out the basic regulations of Teacher Mou’s “sensation” or “silence” of Teacher Mou, and points out that it is consistent with the unrestrained will and wisdom in the “meaning of content”. ⑤ This article wants to expand and deepen the topic of “silence”. On the one hand, it does not plan to revise the evolution of teacher Mou’s emotional thinking, but directly develops from the mid-to-late mature thinking, ⑥ Assess the concepts and thinking of “sensation” and “silence”; on the other hand, it hopes to revise the shortcomings of Huang and Chen’s articles.

1. Basic regulations on the true nature of silence

In contemporary neo-Confucianism, the philosophical thinking of systemics is represented by Teacher Tang Junyi. ⑦ Under the comparison, Teacher Mou Zongsan did not discuss “inducing” in such a special and systematic way, but this concept is undoubtedly a key position in his philosophical system because itIt is a concept of intrinsicity. MouBaobao.com The concept group of “silence”, “sensation” or “sensation” mentioned by the teacher⑧ is a classic meaning of traditional sensation, that is, a sense of morality: “Intellect, one can understand the affairs of the whole country with one’s sense. … God has this situation, but not in the body. It is impossible to express one’s feelings and then understand it, and it is impossible to express one’s all. … Integrity, this expression of the God mentioned in this place, as the body of all things in the universe, must be based on our virtues. This God speaks with virtue, is not the god of ghosts and gods. The god of ghosts and gods speaks with spirit, cannot be able to express one’s body.” ⑨ Therefore, this article only discusses the “sensation” in moral meaning, and does not discuss the meaning of mental, spiritual, and aesthetics. It should be noted that the “moral meaning” here has both the meaning of ethical meaning and the onto-cosmology, and the word “silence” is more important in the intrinsic theory: “This moral and cosmic sexual mind is transformed into the biochemistry of the intrinsic theory through the concept of “silence and truth”. href=”https://twsweetdating99.org/”>cover the principles and actual principles of the Internet. “⑩”What is the true nature of silence and sense” is the original body, it uses “sensation”, it is silence and sense, the body is ready to use, and the body is not used.

The word “Silent and Sense” comes from “The Book of Changes·Xi Zhishang”: “Easy has no thoughts and no intentions. However, it is not moved, and it is touched by the whole country. It is not the most god of the whole country. Who can match it with this?” Since Zhou Lianxi, theoretical scholars have some clues about this. Teacher Mou’s feelings of silence and communication are important to draw resources from Zhou Lianxi, Cheng Mingdao and Wang Yangming. Regarding Zhou Lianxi, Teacher Mou believed that: “‘It is not moving, but it is touched and understood’ is the original and deepest mysterious thought of Confucianism in the pre-Qin period (the metaphysical and brightBaoxiang Sweetheart Network). Lianxi uses these two sentences to make the same body clear. ‘Those who are not moved are honest’, this is the body of the body. ‘Those who are touched and then understand are the spirit’, this is the use of the body. In short, the body is just a “silence and feeling true”. … Speaking of the way of heaven, the dryness Tao is a singular character (emotional and abstract), so it is one of the real “integrity”; integrity is also singular, so it is reincarnated with a sense of silence.” (“Mind and Nature (I)”, page 350) In the view of Teacher Mou, Zhou Lianxi’s explanation of the intrinsic from the way of heaven and integrity to silence is a step-by-step implementation and concrete transformation, but the word “integrity” is still an object-oriented and subjective meaning, or perhaps it is said that the intrinsic cosmic theory has a strong taste and a light meaning of ethics. Lianxi’s tacit agreementThe wonder of Taoism represents the rationalist’s understanding of the classic “silence and true feelings”, but it is only the first stage, and Teacher Mou has followed this and has the first abstract emotional rule of “silence and true feelings”.

When Teacher Mou taught Cheng Mingdao’s “The Enlightenment of Benevolence”, he could explain the infinite nature of moral character with the vigorous and endless communication of benevolence. The communication of benevolence is free from separation and unpredictability. He felt that he learned it because of his une