【郭齊勇】心學，有助于樹立一包養網站比較我們的“主體性”
requestId:68499ab1514d53.31282728.
Study of mind helps establish our “subjectivity”
Interviewer: Guo Qiyong
Interviewer: Teng Confucianism
Source: Teng Confucianism
Time: Confucius was the 2568th year of Dingyou Xuanyue on the fourth day of Guiwei
Jesus October 23, 2017
October 14, 2017Sweetheart Baobabaobaobaobaobao.com From the 16th, the “Contemporary Neo-Confucianism and Contemporary Neo-Confucianism and the 12th Contemporary Neo-Confucianism International Academic Conference was held in the Guiyang Kong Academy. Students from home and abroad gathered, and macros were published one after another. On the evening of October 16, Confucian Confucian scholars visited Guo Qiyong, the 2017 Annual World Confucian scholars, the president of Wuhan University, the chairman of the Confucian academic committee of the Confucian academic committee, and the author of the Confucian scholars. Guo Jie taught me a deep and flexible teaching, and he was very enthusiastic about his heart. He was enthusiastic about the society and talked about the conversation, which made people feel a lot.
The following are the contents of the visit:
1. The mind is related to the science of science. Their goals are different, and they are all teachings of virtue, but the paths are different. The science emphasizes the emphasis on the cultivation and enlightenment of the teachings.
Ten Xin Confucianism:Hello, Teacher Guo! The theme of our major conference is psychology, so let you first combine research and practice to define and comment on psychology.
Teached by Guo Qiyong (hereinafter referred to as Guo Qi): Mind, it was after the Song and Ming dynasties. Compared with the science of science, it is called Mind. Going back furtherBaohuang.com, Mencius is the classic of the study of mind, because Mencius talked about his confidant, and now in China, he also regards the physical enlightenment of Confucius’ teaching of virtue as the source of mind. Of course, the most classic mind study still refers to the thoughts from Mencius to King Tian.
In the Chinese tradition of thinking, Mencius went to King of Heaven to be more able to understand and strengthen the physical enlightenment of life. In addition, in terms of cultivation and cultivation, what is more important is that when Song Weitong kept his feet, hesitated for half a minute, put down his suitcase, and followed the sound to find 博取. The moment of a confidant is the present enlightenment and presentation. The presentation of a confidant is a characteristic of mind. In comparison, in terms of cultivation, the theory of Cheng and Zhu Zi, Xiao Cheng and Zhu Zi, is more aligned with a method of progressing step by step, which is comparable to the cultivation of the teachings; while the study of King Shu is similar to the enlightenment of the teachings, such a simple and direct method. Some people say that Wang Xin is more suitable for a kind of cultivation with higher aptitudes, and Cheng-Zhu Science is more suitable for a wide range of cultivation methods from knowledge to character. I think the difference between science and psychology is mainly here. Their goal is to become a saint, but there are differences in the process, skills, kung fu and path.
Ten Confucianism:If you explain the psychology from the perspective of ethics and metaphysics, how would you explain it?
Professor Guo:Your problem is very difficult. Mind, science, and other schools of Confucianism, such as Chen Liang and Ye’s suitable school of meritorious science, have different approaches, but metaphysical points of cooperation are that they all seek a holy personality. The sage personality is a metaphysical layer, and it is not just a mechanic layer. The metaphysical layer, or perhaps the ultimate layer, is different from the metaphysical layer. “The metaphysical ones are the way to tell, and the physical ones are the tools to tell.” This is the modern tradition of our country, and the “Yi” learns the traditional 平台官网. On the level of Tao, become sages and sacrifices. After Buddhism entered China, we learned Buddhism. Confucianism had a metaphysical perspective, which divided the Tao and the learning area. In terms of ethics, it is a daily life, where the king, minister, father, son, husband, and brothers are accompanied. This is a relationship between daily life, and I hope to be healthy every day. The ethical layer is a broad relationship between people. The relationship between people is traditionally five lunar, and it can develop into six lunar and seven lunar tomorrow, and you can add colleagues and one lunar and one lunar.
As for the question you just asked, I think the difference between psychology and science is more prominent in shapeThe method of achieving the layer is to distinguish the method from the way of heaven to the method of laying people’s affairs, and from the method of moderate to superb level. In metaphor, theory is to gradually accumulate and achieve the goal of becoming a sacred and successful through the path of cultivation. As for the mind, you can become a saint and fortune immediately through a kind of enlightenment from a confidant. This is extremely superb. So I think that metaphysics and ethics are all different. One is called “respecting virtue and nature”, the other is called “Tao Questioning”, Cheng and Zhu are “Tao Questioning”, and Kings of the Lu are “respecting virtue and nature”. At the same time, Cheng and Zhu did not “respecte virtue” and Kings of the Lu were not “learning Taoism”, focusing on differences.
Ten Confucianism: In the concept of Confucianism, how is the mind and nature defined by being emotional?
Guo Qishi: In the Confucian concept, “the destiny of heaven, the destiny of willfulness, and the teaching of practicing Taoism”, this is the tradition of “The Doctrine of the Mean”. The original intention is to be good, natural, and the heart and nature are all in line. Mencius’ tradition is the nature of the mind. You see, Mencius talked about human beings’ goodness, but in fact, what he talked about is good in heart, not about nature. He talked about nature through nature. He talked about the obsessive heart, the shameful heart, the short-term heart, and the rebellious heart. The obsessive heart is the point of benevolence. The cute Song Wei always smiled on her face: “No, don’t listen to my mother’s nonsense.” Yao. He talks about the hidden heart, through the love and goodness of the heart, and talks about the human nature of the human way. Therefore, in terms of certain meanings, the mind connects the mind and nature, and they are equal. However, in the tradition of science, because Zhu Zi specially emphasized “nature is reason”, and Wang Zuo Wang emphasized “mind is reason”, and I have the truth of the universe in my heart, and my nature is reason, so I say that the two have differences, and the difference lies in the fact that theorists compare the distinction between the mind andAlthough he talks about “mind and singular character”, he still focuses on nature, morality and reason. As for the mind, he uses his mind, his original intention and his body to encompass both the mind and nature.
Ten Confucianism: In the Buddhist “Awakening Faith” says that the two doors are opened with one mind and dedicated to each other, the heart is true like the one bearing doors, the heart is born with a door. In “Shangshu” talks about the human heart and the Tao heart. Compared with the two doors of Buddhism, is there any corresponding expressions in Confucianism? What is the difference between Confucianism and the mind of Emperor Zhuang?
Scholar Guo: Yes. In fact, “The Faith of the Big” should be said to be a creation of Chinese people, and this is a scientific case. The heart is true like a door, and the heart is full of a door. In fact, one is the body and the other is effective in the 大官网彩网官网彩网官网. What does a body mean? A body is the highest existence in the One True Dharma Realm. What is one use? This kind of vivid world is like a life-changing and rejuvenating. One is the realm and the other is the realm. We talk about the Confucian heart, which is the moral heart, and the moral heart of the body is mainly based on the moral heart, which raises the moral heart to the height of the body. The Buddhist mind, I think it has a transcendent mind. Think about the first sect of the Chinese (Hua Serious Sect), which contains all the images. I think it is beyond the heart. We cannot say that the moral heart does not exceed nature, nor can we say that the moral heart does not have morality. Speaking on the meaning of Confucianism, Zhang Xuan said “big heart” and “big hear
