requestId:68518632c632f1.83521418.
Hui Qi’s personality theory and its positioning in Qing Dynasty philosophy
Author: Gu Ruiming
Source: “Tongjin Daxue News” No. 4, 2022
Abstract: Hui Qi pointed out through literary examinations that “the character of the “profit” in “Presentiality” was originally regarded as “the nature of the person who is good at it, thanks to Xi Xi suddenly realized that he had met an unexpected benefactor (and lover): “, using this to criticize Wang Bi, Cheng Xi and others who are suspected of being “good and evil.” In contrast to this, Huiqi considered ancient meanings such as “Yuntongqi” and proposed the saying “to promote emotion and nature”, that is, the development of emotion is naturally in line with nature, and is invented in accordance with the “Doing of the Mean” “the harmony of the Central Secretariat” of “the development and the harmony of the Central Secretariat”. Whether it was Dong Zhongshu or Yi Feng, Han Ru did not say “good nature and bad nature”. In their opinion, love is only a functional reality for people in the end. It only produces good or bad results due to human independence in later development and when it comes to contact with external objects. However, in reality, emotions are very reckless and confusing. The development of emotions is always in line with nature. This is the place of a saint. Huiqi then judged modern science, using the six meanings of “recommendation of emotion” as the learning of students’ knowledge and practice, and using the theory of curative kung fu as the learning of to nourish and encourage practice. As a result, he realized the combination of Han and Song dynasties, which is quite different from Dai Zhen and his later studies.
Keywords: Promote the relationship; Huiqi; Philosophy of the Qing Dynasty; Hanxue
Huiqi and Dai Zhen were the leading figures in Qianjiajiaxi. However, Huiqi is generally considered to be a scribe and has a philosophical invention. Dai Zhen has always been valued in the philosophy of the Qing Dynasty. In the past few decades, the personality statements of Ruan Yuan, Jiao Xun, Sun Xingyan and even Duan Yucai have also received sufficient discussions. In the discussion on Huiqi’s personality, more representative scholars include Sun Bangjin, Zheng Chaoxie and others, but fewer people still ask. On the one hand, Huiqi often writes in detail and makes his own ideas, and on the other hand, he often hides his views in the cusp. However, many scholars pointed out that Huiqi’s criticism of the theory of science and life influenced Dai Zhen and drew a connection between the personality of the Qing Dynasty. So, what is the impact of Huiqi on Dai Zhen and the personality theory of the Qing Dynasty? What are the characteristics of his personality theory? In this regard, this article will make some clarification and improvement based on previous research and research.
1. Promote the relationship
Song and Ming Ching’s knowledge to pick up the location and status, etc. Zhong often uses the “centralization” character of “Doing the Mean” to describe what is said, “the joy, anger, sorrow, and joy are not revealed, and they are all the harmony of the Middle Ages.” Huiqi will discuss with “Present” “The Romance is the emotion and nature” between them. “Liqi” means that the change of the lines and the change of the lines means that the realization of the change of the lines is determined. thisThe meaning of the number of images in “The Book of Changes” is: among the sixty-four hexagrams of Qian and Kun, the two hexagrams of Qian and Kun are the basis of the other sixty-two hexagrams, and the other hexagrams are 博博博 is formed by the Qiankun (Yinyin) path; for the Yi hexagram, the Yang line in the Yang position and the Yin line in the Yin position is positive, otherwise it is incorrect; only the sixty-two hexagrams are all positive, and the other sixty-one hexagrams in the transition of Qiankun, the incorrect lines must be changed to themselves toward Jijin; the auspicious and regretful and stingy in the hexagram lines are all related to this positive or incorrect movement.
“Li Guan” instigates the rightness of the yao, and when it comes to personality, it is the emotion that develops and is in harmony with nature. Huiqi thus developed its very distinctive character. In summary, there are three points of emotion and nature: (1) Character is one and the same; (2) Referring to emotion and nature; (3) At the beginning of nature, there is goodness but no evil.
From the Wei Dynasty to the Song and Ming dynasties, people have made various thoughts to explore the source of evil. If one insists on good discussions in nature, a kind of thinking of solving problems is to draw evil into emotions, which leads to the saying “nature good and bad in nature”. Huiqi traces the representatives of this two stages: one is Wang Bi’s “nature and emotion” statement in the Wei Dynasty, and the other is the “something” statement in the Song and Ming Dynasty. Both of them were proposed in the commentary of the Book of Changes. Wang Bi said from the notes of “Baishou” that “profit is the nature of the emotions”: “If you do not belong to Qianyuan, how can you understand the beginning of things? If you do not follow the emotions, how can you practice the righteousness for a long time?” Kong Guangda explained: “Nature is the quality of the generation, and it is not evil; emotion is the desire of nature. If you cannot control emotions with nature and make them feel the nature, you cannot practice the righteousness for a long time.” [1] Wang Bi did not directly regard emotions as evil, but since nature is as righteous, emotions have their evil. The explanation of Kong Guangda is more representative, or it is used to describe the old sparseness of the Six Dynasties. [2] During the Six Dynasties, “nature is its emotions” was extremely trendy, just like the Southern Dynasties explained the “Speech” that “nature is near, and it is far away” said:
Nature is life. Love means success. Nature is born and exists, so it is called birth. Love is the desire to move and reveals the matter, so it is called accomplishment. However, the nature is not good or bad, but it is thick and thin. Love is a desire, but evil and righteous. Since nature is born and has nothing to do with use, it is not only not only bad to become famous, nor is it good to be good, so nature is not good to be bad. …The Book of Changes says: “People are the character.” Wang Bi said: “If you don’t be keen on your emotions, how can you be correct for a long time?” This is the correctness of your emotions. If the heart is so flowing and the truth is lost, this is the evil of emotion. If emotions are close to nature, it is said that nature is the same. If you have a close relationship with your nature, why not have desires? If you pursue desires, it is called “far”. If you want but don’t go, it is called “close”. 【3】
The old saying quoted by Huang Kan can be combined into “nature is not good and evil, and emotions are good and good.”The evil” is influenced by the teachings. Li Ao of the Tang Dynasty also said that “the nature is good and the emotions are evil”: “The reason why people are saints is nature; the reason why people are confused about their nature is emotion. Joy, anger, sorrow, silence, love, evil, and desire are all caused by emotions. Once the emotions are confused, the nature is gone, and it is not the nature. ”【4】
After the rise of theory, theorists opposed the teachings and Lao Zhuang. For example, Cheng Xuan had many criticisms about Wang Bi, and he also used the “nature and emotion” to say, “What does Yang Zi like”:
The six-member essence is extracted, and those who have the beauty of the five elements are human beings. The root is true and calm, and the five natures are possessed before they are discovered, which is called benevolence, righteousness, wisdom and trustworthiness. Once the form is born, external things touch the form and move in the middle. The middle moves and the seven emotions come out, which is called joy, anger, sorrow, love, and desire. After being thirsty and becoming more and more sensible, the nature is tangible. Therefore, those who think about it should adjust their feelings and make them fit in; correct their hearts and cultivate their nature, so it is called “nature of their feelings”. Fools do not know how to control them, and they will become evil and disgusting their nature, so it is called “nature of their nature”. [5]
Cheng knew the danger of emotions and regarded them as those who need to be modified and controlled. He did not directly regard the situation as evil. As pointed out by Wang Wanli: “Cheng advocates ‘nature of emotions’, and emphasizes the side of nature and the opposite side of emotion. But he also talks about the sexual and emotional side. ”6 No matter what, during the Song and Ming dynasties, they had a negative understanding of “emotion”, and at most they would think that it could be good or evil. This can also show the influence of
發佈留言