【鄧志峰】思孟五行說一包養網站比較新論

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New discussion on the Five Elements of Si Meng

Author: Dun Zhifeng (also named Dun Bingyuan, authored by the Department of Science and History of the Daughter of the Dan Dynasty)

Source: Author Authorized by Confucian Network Published

Originally published in “Academic Research” Issue 8, 2018

Time: Confucius was the 11th day of the Xuanyue of Wuxu

Jiashen

                                                                                                                Jesus October 19, 2018

Abstract:In modern times, the academic community has been focusing on the problem of the five elements as a gathering, and those who deny the justice of the five elements are the mainstream. Not only this, since the unearth of the silk book “Five Elements” has been released, the views that Si Meng’s five elements and the five elements of the yin and yang have become a certain conclusion. This article points out that the difference in expression of the two five elements concepts is due to the concept of heaven and man in traditional virtue and nature. According to this, the School of Sin and Mengzang proposed the acquired model of the virtue and nature discussion of human nature and five elements that correspond to the five elements of heaven, which is the five constants mentioned in later generations. Zisi sang it, and it was compiled by Mencius. This article draws the meaning of Confucius, “The Book of Changes”, Zisi and Mencius from the beginning, and reflects the simple concept of “The Five Elements” in the academic world, which has been constructed by the academic world.

Keywords:Five Elements   Five Constant   Si Meng Five Elements   Xunzi

1. Introduction

Xunzi and the School of Si Meng, especially the so-called “Si Meng Five Elements” relationship, came to gather. In recent years, the so-called “Five Elements” have been unearthed separately from the Ma Wangdui silk book and the Guodian Chujian. This problem undoubtedly has a new thread. Therefore, Xunzi’s criticism of Zisi and Meng Fu in the “Not Twelve Sons” chapter has gained a lot of new interpretations. Xunzi said:

“I have a rough understanding of the previous kings but do not know the system. I have only a large number of masters and ambitions, and I have heard a lot of knowledge. The case was written in the past and said, “The five elements of the word are very remote and unspecified, secluded and unspeakable, and closed and unsolved. The case reflects its remarks and respects it, saying, “This is really the correct words of people first.” Zi Si sang it, Meng Qi and hem. The secular scholars of the world did not know what they were wrong, so he accepted it and passed it on, thinking that Zhong Ni and Ziyou are more generous than later generations, which is the sin of Zisi and Meng Fu.” (“Not Twelve Sons”)

And after the samadhi of Guodian Chu’s “Five Elements”:

“Five Elements: Benevolence is reflected in the virtues of the inner being, not in the behaviors of the inner being; meaning is reflected in the virtues of the inner being, not in the behaviors of the inner being; gifts are reflected in the virtues of the inner being, not in the behaviors of the inner being, not in the behaviors of the inner being; gifts are reflected in the behaviors of the inner being, not in the behaviors of the inner being, not in the behaviors of the inner being, not in the behaviors of the inner being, not in the behaviors of the inner being,The behavior of sage is reflected in the inner virtue; the behavior of wisdom is reflected in the inner virtue is not reflected in the inner virtue is reflected; the behavior of sage is reflected in the inner virtue is not reflected in the inner virtue is reflected. The conduct of virtue, the virtue of the five harmonious, and the goodness of the four harmonious. Goodness is human nature. Virtue is the way of heaven. …The five elements are all reflected in it and are used in time, and they are called righteous people. ”

The silk books are similar, but the order is a slight difference. [1]

The five elements mentioned by Xunzi were called by the Tang Dynasty, and the five constants were believed to be benevolence, wisdom and trustworthiness, and the five constants and the five elements were matched in the Han Dynasty. Recently, the Confucian scholar Zhang Taiyan regained this meaning and thought that “it was said by Zi Si”, [2] The clan was just a remark of the testBaobao.com Experience. Guo Moruo proposed that even though Mencius had never clearly stated the five elements, Mencius’s fourth ends said, “Being benevolence and wisdom is inherent in humanity, but it lacks a ‘faith’, just as the four bodies lack a heart. However, there is no lack of this in the Mencius teaching system, and “faith” means “integrity”. He said: “Benevolence is to father and son, to rule by rule by minister, to praise by rule by rule by rule by rule by rule by rule by rule by rule by rule by wisdom, to sacrifice by sage by heaven, to destiny, to have nature, and to be righteous without destiny. ’This is matched with benevolence and wisdom, and is the ‘how of heaven’. What is the way of heaven? It’s ‘integrity’. ‘Integrity is the way of heaven, thinking about integrity is the way of benevolence. There is no such thing as being honest but not moving, and there is no such thing as being honest but not moving. ’In “The Doctrine of the Mean”, it says: ‘Intellect is the way of heaven, and intellect is the way of man. Intellect is the way of man without any effort, and without thinking, and comes from the way of the middle, which is a saint. ’This saint who “considers the middle way”, that is, the explanation of “the saint to the heavenly way”, is the ultimate spirit of being a human being that “everything is reserved for me, and I will be kind and not be happy”. Furthermore, sincerity is the “middle way”, which is different from the “earth god’s faith”, and is the land in the center? Zisi and Mengfu both emphasized the “middle way”, and in fact, they regarded “integrity” as the body of all things. Isn’t the reason that integrity is extremely located among the five elements? Therefore, although there is no literal meaning of the five elements of gold, wood, water, fire, earth, and the system evolution of the five elements does not exist. ”[3]

In the 70th year, after the Ma Wangdui silk book “Five Elements” was unearthed, Lu Pu was the first According to the “five elements” clearly stated in this article, the five elements are the five virtues of “benevolence, righteousness, wisdom, saints”, which are not only “benevolence, righteousness, wisdom, trustworthiness”, but also “the same as water, fire, wood, metal and earth, all without any traits”. However, as Dong Zhongshu’s “Year and Breeding: The meaning of the five elements is to describe it, and the five elements are affected? Therefore, it is the reason why he can get a rebellion, but it is Dong Zhongshu’s “conventional idealistic and spiritual language”.[5] Even though he has used Baoqing.comThe aforementioned evidence of Guo Moruo, Hou Waiwuhu and others discuss the five elements of “The Doctrine of the Mean” and “Mencius”, but it still believes that it has nothing to do with the five elements of metal, wood, water, fire, earth. As soon as the slightest statement was revealed, it was considered to be certain Discussion. After that, the scholars then changed to discuss why Xunzi criticized the distant, secrecy and closure of the learning of Meng. [6]

Under his writing, it can be seen that Luo Shi denied the traditional five elements of Yin Yang as the “drother” of his studies, and this is true Since the late Qing Dynasty, facing the intrinsic comfort of intellectual thinking represented by Western technology, the natura