【蔣昊】從喪一包養經驗禮之“踴”看儒家禮儀的身心修煉

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Looking at the physical and mental cultivation of Confucian gifts from the “study” of the gifts

Author: Chiang Hao (Doctoral Graduate Student of Zhejiang University of Philosophy))

Source: “Anhui Major Research (Philosophy and Social Science Edition)” 2022 Issue 3

Abstract: The academic community’s previous discussions on Confucian gifts focused on the meaning of political and social nature, but the gifts actually had a personal physical and mental cultivation level. In Confucian gifts, the gift inherits the Confucian concept of “being cautious and chasing far away” and has received special attention. The gifts among them are the best-selling gifts of “sading death and death”, so they are representative in the physical and mental cultivation of the gifts. “未” as a physical action is a direct expression of sorrow. The gift is implemented in a specific period of the ceremony, adjusting the sorrow to the scope of “nothing is too much”, and it has the meaning of inventing the “original conscience” of the rebellious son. A special “divine destiny” can better create a religious atmosphere and further realize the elevation of the moral character of grief. Gifts and gifts are part of Confucian gifts, and their strictness and reconciliation can better realize the “cultivation” nature that is fully experienced. The Confucian body displayed in the gift is given to the emotional meaning of the parents’ “self-cultivation” and can stand as a value subject. Therefore, it is different from the physical meaning of the body in the Eastern “self-cultivation” tradition. This somewhat forms the essential characteristic of the Confucian gift-cultivation of “body and mind” rather than “energy cultivation”.

Keywords: gift; gift; trance; body; body; body and mind cultivation; value subject

1. Introduction

Confucian gifts have a strong sense of self-cultivation and adulthood. Before Confucius, “gifts” often presented with the “Six Arts” of the emotions [1], which is a “self-cultivation” activity [2]. This tradition has been widely spread by Confucianism and has been condensed into “Talents” and “Talents” and has been passed down to this day [3]. The training process of a gift is a process of cultivating personal physical, mental and character. For example, the championship and wedding contact in “The Gift” and the adult rituals of predecessors. It already has the cultivation nature in the more primitive “god custom”, including the learning of “production techniques and fighting skills” and “marriage career knowledge” [4]. Are there any direct return such as Yanfeng, scholar-to-school gifts, and rural drinks? “The gift that comes to society is a classic social training. As for the cultivation of a gift, it is not only carried out in the extreme state of being in the pain of being alone, but also requires that it be implemented through long-term living rituals to daily life, which can be regarded as the most stringent and systematic one of the gifts.

Ruen’s self-cultivation dimension has attracted the attention of many students. However, the previous understanding of self-cultivation dimensions was more focused on the social and political level, and the meaning of “gratulations” was not enough to pay attention to the activities of gifts as a personal physical and mental cultivation and their related meanings. Confucian priests have strong social and political willWhile doing so, individuals are not melted into the country and the collective. This point concentrates on the importance of “feeling”, and the natural true feelings developed from the heart form the focus of Confucian definition of “feeling”. For example, Confucius answered the question of “the foundation of gift” with “the word “, and the word ” is easy, and Ning Qi” (“Speech·Baoyi”). This method of self-cultivation that cannot be curbed by political effectiveness is exquisite using the modern academic lyrics “physical and mental cultivation” proposed by Teacher Peng Guoxiang. The so-called “physical and mental cultivation” was proposed in a context that contrasts with the “spiritual cultivation” of ancient Greek Roman philosophy. This statement concentrates the two characteristics of the Confucian self-cultivation tradition: First, “Confucian self-cultivcultural tradition is not just a simple and pure energy cultivation, but a physical and mental relationship (psychosom atic) Kung Fu Realization. This kind of physical and mental cultivation is sufficiently determined in the positive meaning of the body”; second, “Confucian physical and mental cultivation is not a kind of intelligence and reality that is ‘separated’ from the world. It does not simply take mediocre daily life as an obstacle, but instead emphasizes the opportunity to regard every moment of the daily life as a means of physical and mental cultivation” [5]. This difference was specially opened by later generations to open a “Tao Field” to emphasize the personal cultivation of “sitting in peace” or “sucking”.

This article takes from the perspective of Confucian “Traveling” and analyzes the mechanism and meaning of gifts as a physical and mental cultivation activity. The reason why we choose a gift is that the gift is “swallowing” as the “swallowing” of the Sweetheart Baobaobaobao.com is the concentrated expression of “love”. As already pointed out above, the emphasis on emotions can establish the event of gifts as a kind of personal cultivation that is closely related to social politics and not the latter’s convention, and the painful feelings of silence have a special positive meaning in Confucian tradition; secondly, “swallowing and sniffing” is the essential feature of the gift of “sading death”. In “Gongs”, there is often no single “crying” and “crying”, only the word “swallowing”. In the pre-Qin Confucianism, which highly valued the “be careful to pursue the distance”, the gifts received special attention. In response to the literature, there are four full chapters of “Gifts” that focus on gifts [6], and more than half of the content about gifts in “Gifts” can be seen, which shows the main position of gifts and gifts in Confucian gifts. However, “生” is no longer well known to the ancients, and there are no special discussions about 生视频 [7]. Therefore, Zhu Rong himself also needs to do further research and evaluation.

2. Gifts with grief as the focus

(I) “分” arises because of grief

The original meaning of the word “分” is to jump,In “Wenjiezi”, it says: “The twitch is the twitch.” [8] “Zuozhi” also has the method of “three hundred distances, three hundred twitches” (“Zuozhi·Xigong 28th Year”). On this basis, “六” can also be extended to be used as a full shoe for those who are punished by the punishment of the body, such as “六文生” and “六文生” (“Zuozhi·Zhaogong Third Year”). [9]

The occurrence of “sweeping” in the gift is a manifestation of the most sad feeling. “Tender Notes·Questions” takes great care of the cause of dying:

The heart of dying, the feeling of pain, and the desire to be full of grief, so I bare and suck it, so I move my body to calm my mind and calm my mind. It is not advisable for women to be arrogant, so they are stolen by their chests and their hearts are stolen. The fields are as strong as slacks and pains. (“Travels·Quotes”)

This paragraph handed over the action of why grief turned into grief. When the grief reaches its limit, it will show a physical and mental state of “enlarge ambition”, so it exposes its left arm and makes a “slow” action to relieve the grief and thus make the mood a little calmer. For women, it is not advisable to expose their left arm, so open the front closure. If you want to knock the wall and beat the heart and stomp your feet violently. According to daily career experience, “reluctance” is a normal reaction when emotions reach an extreme time.

“Riding” as a body action presents a situation of jumping with both feet. In the past, there was a saying that “letting” was “foot”, and Yang Hua pointed out that if it was only a single foot, the lame person could also complete it, which was contrary to the provisions of “letting the lame person will not go to the point” (“Travels·Questions”) [10]. In terms of scope, the difference between “infinitely on the earth” and “infinitely on the earth” is based on the purity of sorrow, that is, whether the double foot can be empty: Confucius said: My aunt and uncle are distant and do not lose their lives; the great achievements of my aunt and sister are destined to the earth. If you know this, it is from the text! It is from the text! (“Traditional Notes·Miscellaneous Notes”)

Auntie and aunt are closer to their social relationships, and they are more important to their aunt and sist