requestId:684c3e19310d40.98600780.
The structure and development of the late “deification” idea
———Adding to the “The Book of Changes” as the purpose of the “Book of Changes”
Author: Yang Huidian (speaker of Shandong Financial Literature and News Communication Institute)
Zhai Kuifeng (Advanced Research on Confucianism in Shandong href=”https://twsugargirl.org/”>Baobao.com single timeAcademic award)
Source: “Social Science Line” 2020 Issue 4
Time: Confucius was in the 2570s and the 21st April of the Gengzi Bingchen
� Finally, “God” is the magical, rapid and unthinkable concept of “transformation”. Its expression is often “transformation is like god”, which can refer to both the changes in nature and the infectious movements of politics and religion. “Mencius” and “Xunzi” both appear in the words “What exists is God, what is passed is transformed”. Zhu Xi believed that this could be an ancient saying used by Mencius and Xunzi at the same time. Here, “God” and “Change” began to appear in the same way. When it comes to “Yi Ji” and “Guanzi”, the philosophical transformation and intrinsic transformation of “god” point to the overall nature of existence, clearly taking “god” as the dynamic cause of “transformation”, and “destroying divine knowledge transformation” as the highest state of moral cultivation. The decomposition of the word “deification” began to appear directly in Taoist scriptures at the end of the war or at the beginning of Han, believing that “deification” is the highest state of natural virtue, emphasizing “deification as expensive” and “the supreme deification”, and Taoism naturally has a strong and unscrupulous atmosphere. The word “deification” in Western Han Dynasty and the collection of works of Cai Yong in Donghan also commonly uses the term “deification”. The idea of ”deification” widely affects social civilization and literary levels, and is used to describe the high moral character or moral politics. Later generations often used the “Zhuangzi” as the purpose of “The Book of Changes”, which was said to be “The Book of Changes”, and Zhu Xi also highly valued it. Some scholars also criticized the saying “The Book of Changes” that “The Book of Changes” refers to “the unknown Book of Changes”. In fact, Sima’s “Shi Ji” quoted Confucius’ “The Book of Changes” to be deified by deified” and reminded the purpose and most basic energy of the “Book of Changes”. Confucius’ “The Book of Changes” is more in-depth than the “Daoyang” statement in “Zhuangzi”.
Keywords:The supernatural deification; The Book of Changes uses deification; essence; naturalness;
“God, transformation” is a major paradigm of Chinese philosophy, 1 The source of “deification” thinking is far and wide. However, in the Chinese philosophy research, it was just when Zhang was still thinking about Ye Qiukang,The record has begun again. It is discussed as the main problem in the Jiabin Express discussion. There is rarely a special and profound discussion on the structure and development of deified thinking during the two pre-Qin periods. “Deification” condenses into a word that appears later, and can only be at the end of the war. Finally, “God” describes the cleverness of “transformation” and is unconceptual. Later, “God” and “transformation” begin to correspond, and the religious color of “God” gradually weakens. In “Yi Ji·Shi Ji”, “God” undergoes a reactionary transformation, becoming a highly philosophical transformation with intrinsic meanings. “God” becomes the power of transformation, and “Transport the virtues of gods” and “remember the gods and know the transformation” are the highest states of main cultivation.
1. The relationship between “God” and “transformation” and its philosophical transformation
The relationship between “God” and “transformation” appears relatively late in a unified language, and it will be until the middle and late stages of the war. 2 In logic, in terms of the density of the association between “God” and “Cultivation”, the pre-Qin “God” and “Cultivation” must have the following types:
First, “Cultivation” is the subject, and “God” describes “Cultivation”. As the “Guanzi·Superior Chapter” says, “Pearl is the yang of yin, so it is the yang of yin, so it is the yang of yin, so it is the yang of yin, so it is the yang of yin. Its transformation is like a god.” Fang Xuanhan notes say, “Pearl is born in water, and has light, so it is the yang of yin, so it is the yang of yin, so it is the yang of yin, so it is the yang of yin, so it is the yang of yin, so it is the yang of yin, so it is the yang of yin, so it is the yang of yin, so it is the yang of yin, so it is the yang of yin, so it is the yang of yin, so it is the yang of yin, so it is the yang of yin, so it is the yang of yin, so it is the yang of yin, so it is the yang of yin, so it is the yang of yin, so it is the yang of yin, so it is the yang of yin, so it is the yang of yin, so it is the yang of yin, so it is the yang of yin, so it is the yang of yin, so it is the yang of yin, so it is the yang of yin, so it is the lunar water”. “It means that pearls and jade can cause water and fire, so it is called like a god.” The beads can produce fire under the sunlight, and the jade can produce water under the moonlight. The “God” here describes the magical and wonderful nature of natural transformation and is unthinkable. Similarly, in “Xunzi”, “the way of transformation is like a god” (Xunzi·Jingming Ming), “political orders are clear, but transformation is like a god” (Xunzi·Jingren), and “transformation is like a god, and the merits are all over the country” (Xunzi·Jing”). The “transformation” here is political education, describing the speed of moral and political infectiousness. “Traditional Notes·Love Notes” says, “Love is deep and civilized, and prosperous and transforms into gods.” This is a way to savor music can inspire sentiment, change people’s temperament, and embrace people’s realm. Whether it is the magical and magical transformation of natural phenomena, or the speed of infectiousness of politics, religion, morality and education, and the god of suppressing the transformation of someone’s temperament, these are all used as gods to describe “transformation”. “transformation” is the subject, and its transformation is magical, magical and rapid. If there are gods and spirits that make it happen, it will make people feel unthinkable.
Second, “since God, over-transformation”, “God” and “transformation” correspond. The statement “to keep the godsto keep the price ptt, to transform” or “to keep the gods (for) transform, to keep the gods” is seen in Mencius 1 and in Xunzi 3. “Mencius: The Son of the Better Man” says, “What the Son of the Better Man passes is transformed, what is there is God, the flow of the high and low and the six combinations is called “small and subjugation.” “Xunzi·心文生” says, “The soldiers of the benevolent are the gods who live in the world., what is passed is transformed, if the rain falls, everyone will say joy.” “It is like flowing water, and what is stored in the female college student is the god, and what is done is transformed.” Xunzi·Quanwen” says, “Those who learn today have learned the teachings of the Sun Qing, which is enough to represent the laws and regulations of the whole country. The existence of God, the existence of God, and the existence of God is transformed. Confucius does not pass away.” The inheritance of God here focuses on the infectious and inspiring people to society. In the relevant annotations of Han and Tang, the “god” here is mostly understood as gods and spirits, and has a certain personality and meaning. Later Confucians also often understand the existence of “gods” from the perspective of “not measuring” and “wonderful things” in “Yi Ji”. 3 In these statements, “existence of God” is mostly before “overconversion”. Later generations also understand that the existence of the spirit is a condition or kung fu condition of over-transformation, and believe that only as long as the spirit is preserved, can one be transformed. Zhu Xi once said, “Xun Qing is not Mencius, so he must not use his words.” He believed that “the ‘transformation of the spirit’ must be an ancient saying” 4. In this way, the words “inheriting the spirit and over-transformation” can be a traditional and existing ancient saying that Menc
requestId:684c3e19310d40.98600780.
The structure and development of the late “deification” idea
———Adding to the “The Book of Changes” as the purpose of the “Book of Changes”
Author: Yang Huidian (speaker of Shandong Financial Literature and News Communication Institute)
Zhai Kuifeng (Advanced Research on Confucianism in Shandong href=”https://twsugargirl.org/”>Baobao.com single timeAcademic award)
Source: “Social Science Line” 2020 Issue 4
Time: Confucius was in the 2570s and the 21st April of the Gengzi Bingchen
� Finally, “God” is the magical, rapid and unthinkable concept of “transformation”. Its expression is often “transformation is like god”, which can refer to both the changes in nature and the infectious movements of politics and religion. “Mencius” and “Xunzi” both appear in the words “What exists is God, what is passed is transformed”. Zhu Xi believed that this could be an ancient saying used by Mencius and Xunzi at the same time. Here, “God” and “Change” began to appear in the same way. When it comes to “Yi Ji” and “Guanzi”, the philosophical transformation and intrinsic transformation of “god” point to the overall nature of existence, clearly taking “god” as the dynamic cause of “transformation”, and “destroying divine knowledge transformation” as the highest state of moral cultivation. The decomposition of the word “deification” began to appear directly in Taoist scriptures at the end of the war or at the beginning of Han, believing that “deification” is the highest state of natural virtue, emphasizing “deification as expensive” and “the supreme deification”, and Taoism naturally has a strong and unscrupulous atmosphere. The word “deification” in Western Han Dynasty and the collection of works of Cai Yong in Donghan also commonly uses the term “deification”. The idea of ”deification” widely affects social civilization and literary levels, and is used to describe the high moral character or moral politics. Later generations often used the “Zhuangzi” as the purpose of “The Book of Changes”, which was said to be “The Book of Changes”, and Zhu Xi also highly valued it. Some scholars also criticized the saying “The Book of Changes” that “The Book of Changes” refers to “the unknown Book of Changes”. In fact, Sima’s “Shi Ji” quoted Confucius’ “The Book of Changes” to be deified by deified” and reminded the purpose and most basic energy of the “Book of Changes”. Confucius’ “The Book of Changes” is more in-depth than the “Daoyang” statement in “Zhuangzi”.
Keywords:The supernatural deification; The Book of Changes uses deification; essence; naturalness;
“God, transformation” is a major paradigm of Chinese philosophy, 1 The source of “deification” thinking is far and wide. However, in the Chinese philosophy research, it was just when Zhang was still thinking about Ye Qiukang,The record has begun again. It is discussed as the main problem in the Jiabin Express discussion. There is rarely a special and profound discussion on the structure and development of deified thinking during the two pre-Qin periods. “Deification” condenses into a word that appears later, and can only be at the end of the war. Finally, “God” describes the cleverness of “transformation” and is unconceptual. Later, “God” and “transformation” begin to correspond, and the religious color of “God” gradually weakens. In “Yi Ji·Shi Ji”, “God” undergoes a reactionary transformation, becoming a highly philosophical transformation with intrinsic meanings. “God” becomes the power of transformation, and “Transport the virtues of gods” and “remember the gods and know the transformation” are the highest states of main cultivation.
1. The relationship between “God” and “transformation” and its philosophical transformation
The relationship between “God” and “transformation” appears relatively late in a unified language, and it will be until the middle and late stages of the war. 2 In logic, in terms of the density of the association between “God” and “Cultivation”, the pre-Qin “God” and “Cultivation” must have the following types:
First, “Cultivation” is the subject, and “God” describes “Cultivation”. As the “Guanzi·Superior Chapter” says, “Pearl is the yang of yin, so it is the yang of yin, so it is the yang of yin, so it is the yang of yin, so it is the yang of yin. Its transformation is like a god.” Fang Xuanhan notes say, “Pearl is born in water, and has light, so it is the yang of yin, so it is the yang of yin, so it is the yang of yin, so it is the yang of yin, so it is the yang of yin, so it is the yang of yin, so it is the yang of yin, so it is the yang of yin, so it is the yang of yin, so it is the yang of yin, so it is the yang of yin, so it is the yang of yin, so it is the yang of yin, so it is the yang of yin, so it is the yang of yin, so it is the yang of yin, so it is the yang of yin, so it is the yang of yin, so it is the yang of yin, so it is the yang of yin, so it is the yang of yin, so it is the yang of yin, so it is the yang of yin, so it is the yang of yin, so it is the yang of yin, so it is the lunar water”. “It means that pearls and jade can cause water and fire, so it is called like a god.” The beads can produce fire under the sunlight, and the jade can produce water under the moonlight. The “God” here describes the magical and wonderful nature of natural transformation and is unthinkable. Similarly, in “Xunzi”, “the way of transformation is like a god” (Xunzi·Jingming Ming), “political orders are clear, but transformation is like a god” (Xunzi·Jingren), and “transformation is like a god, and the merits are all over the country” (Xunzi·Jing”). The “transformation” here is political education, describing the speed of moral and political infectiousness. “Traditional Notes·Love Notes” says, “Love is deep and civilized, and prosperous and transforms into gods.” This is a way to savor music can inspire sentiment, change people’s temperament, and embrace people’s realm. Whether it is the magical and magical transformation of natural phenomena, or the speed of infectiousness of politics, religion, morality and education, and the god of suppressing the transformation of someone’s temperament, these are all used as gods to describe “transformation”. “transformation” is the subject, and its transformation is magical, magical and rapid. If there are gods and spirits that make it happen, it will make people feel unthinkable.
Second, “since God, over-transformation”, “God” and “transformation” correspond. The statement “to keep the godsto keep the price ptt, to transform” or “to keep the gods (for) transform, to keep the gods” is seen in Mencius 1 and in Xunzi 3. “Mencius: The Son of the Better Man” says, “What the Son of the Better Man passes is transformed, what is there is God, the flow of the high and low and the six combinations is called “small and subjugation.” “Xunzi·心文生” says, “The soldiers of the benevolent are the gods who live in the world., what is passed is transformed, if the rain falls, everyone will say joy.” “It is like flowing water, and what is stored in the female college student is the god, and what is done is transformed.” Xunzi·Quanwen” says, “Those who learn today have learned the teachings of the Sun Qing, which is enough to represent the laws and regulations of the whole country. The existence of God, the existence of God, and the existence of God is transformed. Confucius does not pass away.” The inheritance of God here focuses on the infectious and inspiring people to society. In the relevant annotations of Han and Tang, the “god” here is mostly understood as gods and spirits, and has a certain personality and meaning. Later Confucians also often understand the existence of “gods” from the perspective of “not measuring” and “wonderful things” in “Yi Ji”. 3 In these statements, “existence of God” is mostly before “overconversion”. Later generations also understand that the existence of the spirit is a condition or kung fu condition of over-transformation, and believe that only as long as the spirit is preserved, can one be transformed. Zhu Xi once said, “Xun Qing is not Mencius, so he must not use his words.” He believed that “the ‘transformation of the spirit’ must be an ancient saying” 4. In this way, the words “inheriting the spirit and over-transformation” can be a traditional and existing ancient saying that Menc
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