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The connotation and color of the concept of “natural” in Zhu Xi’s philosophy
Author: Wu Yanan (speaker of the Nankai University of Philosophy)
Source: “Modern Philosophy” 2019 Issue 4
Time: Confucius was in the 2570s and the July 14th of the Gengzi
Dingwei
� In Zhu Xi’s view, “natural” refers to the state in which no one wants to mess up or be artificial, and the essence of the natural law itself may be realized. This includes three situations: the acquired existence of the metaphysical body, the present of animals and plants, and the behavior and reality of human beings in accordance with the laws of nature. The close relationship between “natural” and “natural law” determines that as long as the talent that is suitable for “natural” is suitable for “natural law”, it takes “natural” as the reference standard, process request and realm goal of our various behaviors. This is the main meaning of the concept of nature in Zhu Zi’s philosophy. However, in the connotation and characteristics of “nature”, Zhu Xi believed that “of course” is closer to human affairs, so “of course” is more important than “natural”. This determines that “natural” ultimately cannot have a position as prominent as in Taoist philosophy.
Keywords: Zhu Xi/Natural/Tianyuan/Of course/Taoism
On ordinary, “natural” is important as the focus concept of Taoist thinking, but in fact, Confucianism also has many thoughts about “natural”①: Although it does not occupy such a prominent position in Confucian thinking like “benevolence”, “gratulations” or “natural principles” are the essential element in Confucian thinking system, and is one of the important energy raised by Confucian thinking. Therefore, there is a need to strengthen the study of Confucian “natural” thinking, which has the main meaning for reflecting on the characteristics of Confucian thinking.
As a master of science, Zhu Zi attaches great importance to natural concepts. One of the most concerned phenomena is that the frequency of the natural concept in Zhu Zi’s writing is four or five hundred times more than the word “State Rule”②. This quantitative advantage seems to directly remind the importance of the natural concept in Zhu Zizhe. It is to use the meaning and application of the natural concept in Zhu Zizhe as an assessment case to promote our understanding of the “natural” thinking in the science and even the entire Confucianism, and at the same time deepen our understanding of Zhu Zizhe’s own.
1. The connotation of the concept of “natural”
Zhu ZiBao Shengcai Sweetheart Network frequently applies the word “natural” in various languages, but does not think that it is the next clear definition of “natural”. This can be due to Zhu Zi’s understanding of the word “natural”, the Taoist regulations on “natural” and itsInfluence the application of the word “natural” in daily language is very close and has no obvious differences; can it be because Zhu Zi believes that the word “natural” is difficult to respond by conceptual definition from the positive perspective? The method of “a person is beautiful and can sing well.” to express its connotation, on the contrary, it can be expressed by denying the “non-natural” causes or phenomena on the back to it to show what it means to be “natural”. These two situations can exist simultaneously in Zhu Zizhe’s learning. This decision made us want to understand Zhu Zi’s regulations on the concept of nature, so we need to start from the elimination of the “non-natural” situation.
(1) Not what humans do
In Zhu Zi’s various texts, we often read Song Wei before starting to fill out the form. Some expressions similar to the following are like:
The old friends are the same as people, and nothing can be used to match them. This is the natural nature of the human mind, and it is not artificial, so it is a difference. ③
Intellect is the truth, and it is natural and does not require practice. ④
Taijin is the principle of two corpses, four symbols, and eight trigrams… Therefore, one corpses and one corpses are born from this time, which are two corpses. The four corpses and eight trigrams are all in natural order from this life, and cannot be set by humans. ⑤
Although the objects of the discussion differ, they all understand Zhu Zi’s understanding of the concept of nature. In Zhu Xi’s view, “natural” means “not being artificial”, “not being practiced” and “not being set by humans”. From the back, it means “not being done by humans”. From the front, it means the nature or nature that no one participates for reasons. Specifically, this seemingly simple understanding has its complex side, so the discussion on it needs to be further refined.
From the request of “not human beings”, the situation that meets this condition can be summarized into two types: First, the nature of the body. For example, the “nature of the nature of the human heart” and “reality of truth and nature” mentioned above are all related to this situation. In Zhu Zizhe’s sect, the metaphysical body is the world of “reason” that is scattered, or other bodies that are different from “reason”. They are like “Tao”, “Heaven”, “Nature”, etc. They are all ahead of “game” in logical or metaphysical meanings, so there is no one in this that creates sufficient dramatic nature in contrast to the obvious performance. No one has participated for reasons for several consecutive days, that is, “natural” existence, and we tag this situation as A. Second, the nature of people and things. This is used to indicate the natural state or face that people and objects appear directly in the physical field, and can be divided into two categories: 博官网平台网平台网官网平台网官网 and C官网⑦. In the former, it is like “If you have to take the vain respect as a lack of things, you must take it natural?”⑧ This sentence comes from Zhu Zi’s letter to reply to Fang Gengdao. One of the many questions raised by Fang Gengdao is involved in respect of the Lord.He believed that he needed to “have something and then have a master.” Zhu Xi opposed this view, and first refuted Cheng Zi’s invention of “no knowledge but no respect”, and then pointed out that according to Fang Gengdao’s view, since he believes that the master’s dedication who has not learned knowledge is lack of dependence on his condition, then before he knows, it is difficult to adjust and regulate the natural situation of his personality without adjustment and regulation? Therefore, the “natural” in this quote does not refer to the situation of A mentioned in the previous text, but to the direct presentation of reality at the moment. In the words here, what Zhu Xi clearly showed was a kind of value denial judgment. This is because the “natural” in reality must be separated from the nature of human beings, that is, the nature of the six combinations that are united with the laws of nature. If according to A, human nature is “natural”, then this realistic “natural” of human is actually “non-natural”. However, this usage is not a common usage that Zhu Xi has seen, because “natural” is not a negative meaning in Zhu Xi’s learning. On the contrary, it is an important dimension for Zhu Xi to focus on energy. Therefore, we do not regard the situation of B as a classic usage of Zhu Xi’s concept of “natural”. The subsequent discussion will temporarily eliminate it. Although Zhu Zi gave a denial value judgment on the natural face of human reality, if animals and plants are natural, their nature is originally neutral and not bad, so we cannot directly give a denial value judgment on it. This situation of “not human beings” is suitable for Zhu Zi’s understanding of “naturalness”, that is, C situation.
(2) It is not possible for humans to do
Regarding how to understand Zhu Zi’s concept of “natural”, we will also find another type of text, such as: The meaning of the monarch and the subject is rooted in the nature of emotional nature, and it is not possible for humans to do. ⑩
The number of 50 people grows, and they are obtained by five heavens and ten earths in the river map. When it comes to divination, only forty-nine are used, and all of them are natural from the principles and not benefit from the knowledge and power of human beings. (11)
The sage just saw it clearly and only wrote it according to the book, and the Yuan did not use a little intelligence to help. The help of intelligence is not to be irritating, nor is it allowed to be helped by intelligence. (12)
The coordinated feature of these passages is that they all discuss the meaning of “natural” from the perspective of human “capable” and &#
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