Feng Bing et al. discussed the ghost gods of the Zhuzi faction and others
What is the interpretation of the "body" of "the body" of "the middle of the Mediocrity" that "the body cannot be left behind"? (continued)
(Continued)
[Zhou Qirong] Teacher Feng interpreted the ghost god "body object" as "the body of the thing", which is close to my interpretation of "taking the object as the body".
[Feng Bing] I think it is different from Teacher Zhou's explanation. However, we are all trying to explain the original meaning of the ghosts and gods in the scriptures, all of which are non-religious and in the same direction, and I think this direction is the right one.
[Zhou Qirong] We can delve into the differences in our interpretation, where is the difference between "taking things as bodies" and "taking things as bodies" ?
[Lin Guihao] @ Feng Bing Trouble Feng Zi to explain the "Zhongyong" Demon Chapter, explain Ma Rong's son-in-law Zhao Qi talked about Mencius TianshiZhang. The Mandate of Heaven may not be the so-called ontology and metaphysics of Confucianism today, but back in the society of the Han Dynasty, we can understand what the Mandate of Heaven is.
Teacher Cao said that ghosts and gods possess all things, and what I said about ghosts and gods close to all things is more in line with the worldly people's livelihood that I understand in the countryside. Philosophers should be oriented to life, to history, to art (religion belongs to the art of the mind/the art of living), and scientific research must not reject logic and science.
[Feng Bing] Let me first answer Teacher Zhou's question: Ghosts and gods take things as bodies, which means that things are the bodies of ghosts and gods, which means that things are bodies; ghosts and gods are the bodies of things, and ghosts and gods are bodies. The subjects of the two speeches are different.
[Zhou Qirong] The subjects of the two speeches are different - a little confused. Let me elaborate further: (1) Ghosts and gods are formless, and take tangible things as bodies. It means that some things are manifested by ghosts and gods through the medium of things, but not all things are the bodies of ghosts and gods. (2) The body of matter is a ghost god. All things are the bodies of ghosts and gods, and there are no ghosts and gods without things. Things are not separated from ghosts and gods. Things will be made of ghosts and gods. - Does this distinction fit your mind?
[Feng Bing] The problem of ghosts and gods is very complicated, we do not talk about anything else, only in terms of the concept of ghosts and gods in the core classics of Confucianism, according to Zhu Xi's ghost god theory (I believe in Zhu Xi, I always think that his theory is basically a collection of great achievements, representing the highest peak of traditional scholarship, so to say tradition in tradition, it should be based on Zhu Zi thought), the essence of ghosts and gods is qi, ghosts are the return of qi, gods are the extension of qi, ghosts and gods represent the way of operation of qi, and the reason why people can perceive the existence of ghosts and gods. It is because qi is mysterious when it is running, this "spirit of qi" accidentally leaks out sideways, and when it is perceived and caught, it becomes a ghost god in people's mouths. This is the basic nature of the ghosts and gods.
The concept of ghosts and gods in the classics may have to be subdivided into two layers: broad and narrow. Ghosts and gods at the broad level, their systems are divided into heavenly gods, earth gods, and human ghosts, which is a theoretical system based on the theory of animism, demons belong to the earth, the mystified five elements can be classified as gods, people die as ghosts, and Zu kao is a human ghost. Ghosts and gods in the narrow sense refer to the souls in all living bodies, so it is said that there are no ghosts and gods in nothing, flesh and blood are ghosts, and spiritual attributes such as thinking and cognition are souls as gods. I say that ghosts and gods are the bodies of things, that is, from this point of view, that is, ghosts and gods are the souls of living beings, the source and form of their vitality and life activities, which constitute the "essence" of living things, and they are all the same as them.
【Feng Bing】
【Lin Guihao】
[Lin Guihao] @ Feng Bing I am superstitious about Zhu Xi, always think that his theory is basically a collection of ideas - believe in Zhu Zi, there is no way to doubt Zhu Zi's annotations on the classics of fuyi.
[Feng Bing] @ Lin Guihao Mou Zongsan also said that Zhu Zi is the brain of Xun Xue, and Zhu Zi can be described as the confidant of Xun Zi Tian. "Nothing has yin and yang", that is, nothing does not have ghosts and gods.
The picture I sent is "Beixi Ziyi", Chen Chun, as Zhu Zi's high foot, his classification of the traditional ghost god concept is very scientific, which should be able to meet the requirements of Brother Lin.
The two-three-four theory deals with religion (Confucianism and folk religion), and my discussion is the first category, which is to try to summarize the original meaning of ghosts and gods in the Bible using Zhu Zizhi's learning.
[Lin Guihao] My stickers show that I have checked Chen Chun's "Beixi Ziyi". Zhu Zi is Xun Zi? That Mu Gong is indeed an artist, and he is even more domineering than Zhu Zi, who wants to save China from the world. His master Xiongzi was more domineering, and when he was dying, he still recited chinese culture, what a spiritual realm.
Brother Feng can talk about the ghost god concept in a comprehensive way, without setting up a space, and everyone will seriously understand it. It seems that there are a lot of Zhuzi ghost god view papers. Brother Feng discussed and discussed, and then expanded into a text.
[Feng Bing] That has to be a big article, but unfortunately the academic ability is not caught, and I don't want to move. In fact, Chen Chun's "ghost god" is very clear. And I have a paper on Zhuzi's view of ghosts and gods, many years ago: "Between Rationality and Irrationality: Zhu Xi's View of Ghosts and Gods", Academic Research, 2013/2.
[Lin Guihao] Spreading the yin and yang qi of the ghost god equal to yin and yang should not be the concept of the Yao Shun Zhou Kong era, not so advanced. Later generations are easy to think of the ancients as high-level, and then make the advanced of the ancients into a low-level, normal curve.
[Feng Bing] That's for sure, yes.
[Chen Chenjie] In the pre-Qin period, there seems to be a theory of "animism", otherwise it is difficult to understand the behavior of casting nine dings and other behaviors at the beginning of the Zhou Dynasty. However, during the Spring and Autumn Period, "fate" and "ghost gods" gradually diverged (theoretically the two were in conflict), such as Mozi's emphasis on ghosts and gods, but "non-life", while the Confucianism he criticized (after Confucius) was the opposite.
[Lin Guihao] Fate has ultimateity, ghosts and gods are more general, and numerology will be combined with the order of secular names, and it is normal for Mozi to be anti-vulgar and Confucian. Mencius Ren Yi Li Zhi Dao Dao Body Loves everything, but also emphasizes the name of kinship and ridicules the Mozi animal theory. Mencius was a master of life who combined ideas and reality, with ease and freedom to fly.
[Liu Yiping] Recommend several articles on Zhuzi's ghost and god view: Feng Bing's "Between Rationality and Irrationality: Zhu Xi's View of Ghosts and Gods", Wu Zhen's "Ghosts and Gods in Terms of Sacrifice - Some Questions On Zhuzi's Ghost God View", Wu Zhanliang's "Theory of Zhu Zi's Ghost God Theory", Yin Hui's "Pursuit of the Principle of Sacrifice - Zhu Xi's Ghost God View and Sacrifice Thought", Zhao Jingang's "Ghost God and Sacrifice" in Zhu Zi Thought, Fu Xihong's "Why the Two Ghost Gods" Are "Not Two Things"--On Zhu Xi's Ghost God View and the Doubts of Edo Confucians
[Feng Bing] @ Liu Yiping Teacher Liu bothered, Zhu Xi's ghost god concept of discussion is really a lot. It is said that many people in foreign countries are looking for and studying ghosts and gods by means of modern science, and some people use Moore code to communicate with ghosts and gods.
[Xie Yongxin] Turn: Two days ago, dad bought two silkworms for children to observe, and also looked for mulberry leaves everywhere. One of them was chubby and eating wildly; the other was lazy, and without poking it, he thought it had hung up. As a result, the mulberry leaves that took the trouble to find ate a few pieces, and the chubby one began to spit silk last night, and this morning it successfully "tied itself". The other one is still slow to steam like "lightning". This is the silkworm 'joy and sorrow' are all different wow.
【Lin Guihao】I also raise silkworms, and I have reached the level of Heavenly Reason, and I have truly experienced it! The spring silkwormSpring I raise also rely on silkworm leaves and flesh as cocoons, not from the silkworm leaf life as a cocoon, but the cocoon is not equal to the silkworm leaves and silkworm flesh, this is the essence of silkworm gong or silkworm pseudo-body or essence fruit, if Engels", "the most beautiful flower on the earth - the spirit of thinking".
[Feng Bing] The elder brother Ge Wu is much more powerful than Wang Yangming.
[Lin Guihao] My people lack silkworm leaves, and immediately went downstairs to climb the tree to pick leaves, that is, the "grid object" saw that there was a heavenly reason, and the relationship between "heavenly reason and human desire" was also clear. In the blink of an eye, the king's way that Mencius said was to let the people "live and die without regrets", and the silkworm people must love me.
[Feng Bing] You helped the baby raise it, right?
[Lin Guihao] No, it is to restore childhood, to find back nature, to see clearly, and to be popular with heaven. According to Mencius' theory, the cultivation experiments are carried out, the compound nature, the pure heart, the original mind, the nature, and the mandate of heaven. Learning from the Yellow Emperor's wife to raise silkworms can realize the unification of Meng Xun and the Yao Shun King's Way.
During the second lockdown of Xiao Z Prefecture, there were still sufficient materials, which showed that the mayor secretary had raised silkworms and was sensible when he was a child. Some of the leaders of the Great S Sea have not raised silkworms in the soil, and they will not understand the reason, so that the silkworm people will suffer, lack of learning, lack of enlightenment, and sin.
[Lai Shufang] Haha, interesting.
[Yao Haitao] What you are afraid of is not a natural reason, but just the meaning of life. Clear-sightedness, or inner volume. Words can be exhausted, reason is infinite, how can it be qualified?
[Lin Guihao] Sex is also born, born is sex, sex is born, birth is the avenue, the avenue is the heavenly reason, the Path is also the path, the rational is also the pattern, geometrically its righteousness is not the same, Lunde on its path is endless. Chinese philosophy is really nothing profound and difficult to understand, the wisdom of life, the wisdom of language, the experience of life, the expression of morality.
[Xie Yongxin] Self-nature (God) has long thought about it for us, people, thinking about it is just a brain drain and a drain on energy.
[Lin Guihao] Wang Xiaobo's Ferradi coil is more powerful than other circles, saying that it is based on wisdom and strength. The coil of Xun is closer to Faraday and also to Ferrari.
(Xunzi Gakuen2022.05.05)