【潘黎勇】論蔡元培美學甜心一包養網的“萬物一體”精力

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About Cai Yuanpei’s “all things” energy

Author: Pan Liyong (Doctor of Literature, associate professor at Shanghai Teachers and Women’s College of Humanities, the purpose of the important research and discussion is the 20th century Chinese aesthetics and aesthetic education theory.)

Source: “Capital Teachers and Women’s College” Journal. Social Science Edition”, 2019 Issue 3

Time: Confucius was the 19th day of the Gengzi Puyue in 2570

                                                                                                                                                                                                                                       � Among the traditional thinking that Cai Yuanpei, the last Hanlin, received and absorbed, the knowledge systems and products of Song and Ming dynasties had a great influence on him, and Cai Yuanpei had the deepest and most exposed. Among them, the theory of “all things” structure has become the main source of thinking and value through aesthetic creator and aesthetic education. Whether it is the development of Oriental aesthetics, the advocacy of aesthetics, or the social and political meaning of aesthetic education, it can all be separated from the core of the energy of all things.

1. The meaning of the “all things” discussion of the Song and Ming dynasties

The thinking practice of Song and Ming dynasties lasted for more than 600 years, covering the naturalness of the universe, personality and life, social history and other issues, developing the ideological and exciting nature of the law and human desires, knowledge and virtue, body and kung fu, and creating a refined and large theoretical system. It is the last Cen Li in the development of classical philosophy for more than two thousand years in China. As many people are involved, theories are complex. However, the reason why we use the name of “reason” to premiere the new Confucian thoughts in the 600th year of the Song and Ming dynasties is that the latter does indeed have a shared theory system and value standard. Among them, “all things are one body” is considered to be the “overall differences” of the Song and Ming dynasties. [1] In addition to Cheng, Zhu, Lu and Wang, Zhou Dunxi, Zhang Hui and Shao Yong, the five sons of the Northern Song Dynasty, Xie Liangzuo, Yang Jun and Hu Hong, the two descendants of Cheng, and the kings of the later studies of Yang Ming, Gen and Wang Ji, etc., all had in-depth speeches on all things. It can be believed that all things are discussed in one aspect through the history of the Song and Ming dynasties and has become one of the key points of the science of thought. In many discussions, Cheng Jun and Wang Yangming represent the thinking of the theory of all things in the Song and Ming dynasties. Cen Ling is the founder of the paradigm and valuable energy of the study.

Just like its foundational contribution to the science, Cheng Zhang has an exemplary meaning for the words of all things. Let’s first look at the following famous statement:

Medical books say that hand and foot impotence is incorruptible, and this is the best name for this. A benevolent person takes the six-member and all things as one body, which is difficult to tell oneself. If you think you are yourself, why not? If you don’t care about yourself, you will not be related to yourself. If your hands and feet are not kind, 官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官� Therefore, “give fullness to the public” is the function of the sage. Benevolence is hard to say, so it is said that “If you want to stand up, you can establish others, and if you want to reach and achieve others, you can take similar examples, so you can say that the way of benevolence is the way.” If you want to be kind in this way, you can get the body of benevolence. [2]

In Cheng Zhang, the discussion of all things and the interpretation of benevolence is directly related to the interpretation of benevolence. To be precise, the whole thing is a philosophical definition of benevolence or a state of energy for benevolence (sage). Not only Cheng, “The benevolent one takes Liuhe and all things as one body” or “The benevolence of all things as one body” is actually the habit of Confucians in the Song and Ming dynasties to discuss benevolence, and it is also a broad verbal sentiment that speaks about all things as one body. Cheng Jun uses a strategy of using the body to describe the body, and uses the body that is connected with blood and air to illustrate the subjective nature of the benevolence of all things, and explains a certain physical nature of the state of existence. The connotation of a kind of benevolence comes from a protest against “injustice”. Doctors call hand and foot paralysis anomalies as incorruptible. Inconsistency comes from poor blood and gas, which causes people’s perception function to be unable to pass through the limbs, and they cannot feel pain, coldness and heat infection. As a result, the limbs are separated from the body and are “not related to oneself.” Inversely, it was learned that “ren” was naturally the state of the whole body due to blood circulation and flow. The key is that the nature of benevolence is not limited to one’s own body, but to emphasize this sense of oneself to others and regard others as part of one’s own body. The pain of others is the pain of oneself. This transforms the moral and political dimension of “giving people to a broad mind”, and the body of the inner sage needs to be used by the external king. However, from the question of “benevolent things are one body” by oneself, the connotation of benevolence is not only to push the sense of one body and its moral ties from one body to other people’s society, but also to closely and deeply connect oneself with all things in the universe into a radical whole, reaching the state of “highest benevolence”. Cheng Jun said, “If the most benevolent, the six-unit combination is one body, and between the six-unit combinations, all things are in the form of the four-limbs and all bodies. Does the lady have any way to see the four-limbs and all bodies but not love?”[3] The state of “the most benevolent” is to infect all things in the universe as its own body, and to love all things like the body of love. In this state of benevolence, individuals completely expose their own personal self and become the universe self-self of “the six-unit combination” and “all things are one body”.

Cheng Jun regards everything as the state of energy of benevolent people, and although it must include the political and educational practices of the public, his benevolence is more of an internalized mental experience and energy interpretation, which highlights the moral meaning of Confucianism to cultivate oneself as oneself. After the two Song dynasties, all things are oneIngredients are in the understanding Another wave of Cen Ling came to us, which was naturally due to Wang Yangming’s label. Wang Yangming integrated the previous articles and points out the integration of the simple and straightforward mental theory, and create a new state of thinking for all things.