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Baoqing Discussing Wei Yuan’s late science thinking and its transformation
Author: Li Haomiao (Doctoral Graduate Student at Yuelu Academy of Hunan)
Source: “Original Dao” No. 38, Chen Ming, Zhu Editor of the Hunan Major Bookstore published a book in August 2020
Content summary:Wei Yuan was considered to be a pioneer thinking school based on modern literature, but from the perspective of his thinking, he not only highly valued modern literature, but also agreed with theoretical thinking. Wei Yuan did not recognize the importance of theory in the history of thinking, he paid great attention to the inheritance of Taoism, and had always been deeply influenced by the paradigm of thinking in his academic life.
From the poems written by Wei Yuan in 1822, we can clearly understand that Wei Yuan’s late science and the principles of “Mencius”. By comparing the book “Mo Gu”, which was only written in 1855, we can find that Wei Yuan’s theory of scientific thinking was self-disclosed:
On the one hand, he dispelled the scientific viewpoints based on the spirit and nature, and turned into advocating the “response of heaven and man”; on the other hand, he received the theory and practiced by the department of mind, and put a deep mark on his current literature. Later, the treatment and the thinking of using the duck tablets in the world can be effectively infected with its theoretical foundation.
In the process of academic and practical studies, he gradually transformed from a psychologist who loved the Cong-Si Meng School to a variety of practical thinking schools of thought.
Keywords: Wei Yuan; theory; heaven; kung fu; heart
Wei Yuan, as a modern thinker who has opened his eyes on the world, has always been well known to everyone for the elements of the enlightened thinking and the modern literary scholar. However, as a traditional intellectual, Wei Yuan’s attitude towards science has been rarely discussed. How Wei Yuan transformed from a traditional Confucian scholar to a world-using enlightened scholar is a topic worthy of profoundness.
After a comparison of the thinking in “The Book of Wei Yuan” in “Wei Yuan” written by Wei Yuan in 1822 and the comparison of thinking in “Mo Gu”, which was created in 1855, we can find that Wei Yuan did not completely deny all the content of theoretical thinking, and he had his own understanding of science.
1. Wei Yuan’s late-stage scientific thinking in “Zhu Zizang”
(1) The bulging color Zeng Dao position
After Confucius’ death, Confucianism was divided into eight. In the end, among these eight Confucians, Zisi’s Confucians were brightly discovered by Mencius, Zizhang’s Confucians later evolved into Legalism, and the Confucians of the Sun were inherited by Xunzi. These three Confucians later learned to be very brilliant in the war era.
Wei Yuan had different views from mainstream views in the pre-Qin Confucian tradition. In the Twelve Confucian Confucian Collection, he rarely mentioned the Confucian Confucian school outside the Confucian school who started Zisi, and regarded the Si Meng school as the authentic Confucian tradition of the pre-Qin Confucianism. But in detail, Wei Yuan still has different places from mainstream views.
Wei Yuan believes that whether Taoism can be authentic depends on whether it can inherit the knowledge of Confucius and Mencius’s Five Sects and Six Arts and the energy to maintain life. Wei Yuan regarded Confucius’ words “being determined to learn for fifteen years” to “will do whatever he wants without breaking the rules” (“Speech: Confucianism”) as the essence of Taoism, and believed that what Mencius said was unmoved, inseparable, and life all originated from Confucius’ words.
With this speech, the five six arts of Confucianism have a source and acquaintance, and there will be a Confucian scholar who is “literary and polite”, otherwise he will be “quality and polite, literary and historical” (“Speech·Yongye”).
Then, on the basis of the later view, Wei Yuan used the Diaohui and the Zenggui as an example to divide the Taoist inheritance into two categories. One is the same as the Diaohui method expressed in Anxi. “I sighed and told you that I am really touched by the past generations!” He realized the Tao and directly understood what Confucius was happy about, and even Confucius treated him. The state of mind is endless, and it can even increase the content of Taoism;
The other is the same as the method of detailing the memorization and learning Confucius’ words and deeds that I later expressed, “I first realized that the joy of spring in Yishui is especially in the strictest direction of the room.” Through acquired learning and actions, I found the place where Kong Yan is happy. Finally, Wei Yuan believed that these two inheritance methods can be conveyed.
But Yanzi’s method requires talent. For talent, it can be said that for ordinary people, the door is too high, and the common people can only “read Anxi’s sigh” and not easily do it; while Zengzi’s method does not require talent, and ordinary people can enter the door, so they must be diligent and diligent, “to speak the big picture During the day, you will be entrusted with your own life and have more to spare; for your bravery, you will be able to be able to do a lot of time and be sure to do it.”
At any time, you will be able to testify with Confucius and Mencius. Otherwise, you will only be old and do not know how to move and use it at will, which will make the knowledge you have learned not get the seal on yourself, and you will not be able to show your response. href=”https://sites.google.com/view/sugardaddy-coding”>Based on the marketSome influences appear as mentioned in the previous article, “I miss ten chapters, I am old and shed tears, I want to accept it all but have nowhere to go, I want to regret it but have nowhere to go, I just keep the chapters, How can the dumb texts benefit?” makes the Taoist sect easily become emotional. In “Confucian and Mencius”, Wei Yuan regarded Confucius’ thoughts as the originator of Taoist thinking, and believed that Mencius was a descendant of Taoist sect. Although Mencius was not as old as Confucius, he did not completely understand what Confucius said, “I am determined to learn at fifteen… I am determined to learn at sixty, and I am relieved when I am seventy, and I am not willing to do whatever I want, without breaking the rules. ” (“Speech·心文”)
But Wei Yuan believed that “Mencius was not moved at the age of forty, and had reached Confucius’ thirty and was established… and in his old age he was no longer confused and knew the destiny of heaven. “In thinking and realm, Mencius can already be compared with Confucius. It was precisely from Confucius and Mencius that the Taoist tradition had the ability to inherit. From then on, Wei Yuan “begins to know that the saints learned one mind and one seal, just like the moon set in a thousand ponds and one seal. ”
The Taoist inheritance was initiated by Confucius and Mencius, which led to the Taoist inheritance of the later Song and Ming dynasties. In “Mencius’s Sutra”, Wei Yuan plotted Mencius’s “Gaozi Chapter”. He believed that “the Master’s maintenance was several chapters below Niushan; the Master’s expansion was the chapter on the choice of bear fish. ”
Song’s many theoretical sources of theory that represent scholars about rationality and mind are all from Mencius’s statement on the existence of life in “Gaozi”, and Wei Yuanyu believes that in this chapter, except for the chapter on the choice of bear fish, they are all arguments on “incubation”, and the most focused part should be The chapter of Xiong Yu’s choice is an exaggeration of life.
From this we can believe that Wei Yuan agrees with the Tao inherited by Song and Ming Technological Studies, and at the same time, it is also seen that Wei Yuan does not simply put aside the saying of life, “Only if the original intention is not lost, we can feel at easeBaobaobao.com VIP” is quite similar.
Wei Yuan’s recognition of the Taoist teachings of life is also in the commentary of Yan Hui and Ran Qiu. “Pi Yu and Ji are the sons of Yan Zi, and Pi Zhongni is the sons of Zi Gong. “I believe that the realm of Yan Hui can be worthy of becoming a saint king and minister like Yu and Ji, while Ran Qiu’s realm can only become a student of Confucius.
Bao Hui “Mencius, Teng Wengong” read Yan Hui: “Who is Shun, who is me; if anyone has the ability, is the same! “Of course, Mencius also believed that Yan Hui and Shun and Ji were “comrades”. This view and the academic interest of Kong Yanle, a Song and Ming Dynasty, were different.
After comparing the two’s realms in “Yang Ran”, Wei Yuanming showed his attitude In the realm of returning, it is actually a manifestation of respecting the people and prosperous reunion in Anxi. This expression “it is
