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The “Difference between Man and All Things” in Zhu Zi’s Thoughts
Author: Hu Yuzhang (Confucianism in Beijing’s Major Philosophy Department hides from the middle)
Source: “History of Chinese Philosophy” 2021 Issue 2
Abstract: The Difference between Man and All Things is the main topic of ConfucianismCultivation. Mencius said, “How many hopes are the reasons why people are different from birds and beasts?” What are the current situation? The traditional Confucianism has come up with this question, but the content contained in the question cannot be divided into specific details. Zhu Zi accepted the discussions of Confucianism in the Northern Song Dynasty, and thought about the relationship between people and all things, and used “emotional and irrational principles” to supplement the lack of traditional Confucianism. Regarding Zhu Zi’s thoughts, most of the descendants discussed the composition of the atmosphere, and ignored the previous and subsequent installments of the atmosphere and the actual meaning after formation. Here, this article discusses four aspects: First, “similarity and differences in atmosphere”, which is an overview of the differences between people and all things from the framework of theoretical discussion. The second is “emotional quality, form and mind”, discussing Zhu Zi’s understanding of the three differences between “emotional and rationality”. The third is “human heart and material mind”, discussing the specific differences between human heart and material mind. The fourth is “differences and meanings” to discuss the relationship between differences and reality.
Keywords: Aggression, ethos, human heart, matter mind, knowledgeBaobao.com
In Zhu Zi’s system, the relationship between humans and all things can be summarized as the “similarity of rationality”. To study the differences between humans and all things, we must advance from this problem. From the root, people and all things come from Liuhe, and they are born from the rational atmosphere of Liuhe. This is the similarity between humans and all things. Due to the uneven nature of the two and five elements, the character’s atmosphere has a partial difference and a difference in nature and reason, which constitutes the difference between people and all things. To emphasize the unity of root causes is the same principle but the difference; to discuss the differences between all things, it is the difference but the difference.
1. The same principle and the differences
The same principle and differences had been proposed by Cheng Zi as early as: “Where is the same as the most spiritual, one’s own heart is the heart of plants, trees, birds, but people receive the same meaning in the six senses. People and things have a negative atmosphere.” [1] Looking at Cheng ZiCome, the character’s hearts (natures) are the same, and the atmospheres are different. What people get is the righteousness of the six senses, while what things get is the bias of the six senses, which leads to differences. In his early answers to Zhu Zi and his teacher Li Tong, he had noticed the same problem and tried to describe Cheng Zi’s theory with “one difference in reason”. [2] The roots of all things are the same, so the principle is one; the atmosphere is biased and positive, which leads to differences. Later, in the letter “Answer Xu Yuanpin II”, Zhu Zi described his views more clearly:
The nature of the characters is not different, but the atmosphere cannot be as strange as it is. What Cheng Zi said: “The way of being willful is also about people.” He also said, “If you don’t have people, everything will be like this.” This is because of the same nature. The so-called people are divided by the righteousness of the six elements and are different from all things, and they also say, “It is just that things cannot be pushed to the point, and people can be pushed to the point.” In terms of the difference between the atmosphere… However, nature is just a reason, and it is probably difficult to break this way. It is just a difference between the random quality, so it may be blinded and cannot be clear. The reason is the beginning of the same… “Nature is the same as the difference”, and these four words include infinite truth. [3]
It can be seen that Zhu Zi inherited Cheng Zi’s “sexuality” and believed that from the root, the nature of the characters is inherently unmatched. The text of this statement is based on the “willful way of being willfulSweetheart Baobaobaobao.com” in “The Doctrine of the Mean”. Sex includes people and everything and is a singular saying. Nature is reason, and the principles obtained by characters are not different, but because of differences in atmosphere, there is a difference between “blindness”, “can be pushed” and “not able to push”. People are born from the positive atmosphere of the six combinations, so they can push and expand, and restore the nature of their nature; the quality of things is obscured, so they cannot be extended without being overscrupulous, and they will eventually be bound by the bias of the quality of things.
In this, Zhu Xi pointed out the difference between people and things by understanding the truth and obscuring the truth, being able to recommend and not being able to recommend as much as possible. That is, it is not just the root of the principles that are similar, but the principles are still similar in the characters, but only people can be clear and expanded, but things are hidden but not unable to be extended. This statement ignores the distinction between humanity and physicality by emphasizing the generality of nature and rationality. Mencius said: “However, the nature of a dog is the nature of a cow; the nature of a cow is the nature of a human being?” It can be seen that not only have differences in atmosphere, but also have different personalities. Therefore, Zhu Zi had to correct his early years’ theory and instead talk about the differences of the characters in a comprehensive way. As in “Answer to Huang Shang Bo IV” said: “The principle of the principles of all things is the same but the atmosphere is different; the differences between the differences of all things are near the atmosphere, and the principles are absolutely different. The differences between the atmosphere are purely uneven; the differences between the principles are partially complete and the emotions are not limited to the differences.” [4] The differences between the atmosphere determine the rationality.The overall situation of the characters, the cleverness of the characters, and the actual principles of obtaining the characters have different differences. Here, Zhu Zi no longer advocated the same-similarity of the singularity and replaced it with the singularity of the singularity of the singularity. [5]
Whether it was in the early years or later, Zhu Zi was emphasizing the unity of the characters’ roots, and the difference was formed by the atmosphere. Therefore, to be clear about the differences between the characters, we need to analyze Zhu Zi’s related comments on the differences.
2. The difference between human and all things is formed by gas. Zhu Zi’s understanding of the differences between the previous and later periods can be divided into three stages according to the order of time: the first stage discusses the differences between the characters based on differences in temperament; the second stage is more specific, discussing the differences between the characters based on forms; the third stage will put the differences into the heart.
(I) Differences in the quality of the atmosphere
The “Answer Xu Yuanpin ErBao Haimei” quoted above was written between Bingxu and Dinghai (1166-1167). In the article, the atmosphere is understood as the difference in the quality of the atmosphere. It took no time for Zhu Zi to complete another major work, “Taiyu Interpretation”. “Taiyang Interpretation” is divided into “Taiyang Interpretation” and “Taiyang Interpretation”. The first draft was written in Gengyin (1170) of Qiandao Gengyin (1173), and the final draft was completed in Guisi (1173), and the year and month were near “Answer Xu Yuanpin II”. [6 calling. ]In “Taiyang Interpretation”, Zhu Zi also understood the differences in temperament.
After the “Taiyang Diagram Explanation” describes the process of Taiyang, Yinyang and the Five Elements, it goes over to the stage of “gas gathering and forming”. “Taiyang Diagram Interpretation” says:
From men and women, men and women have their own nature, and men and women have the same nature. When you look at it from all things, all things have their own nature, and all things are the best. [7]
The sexual differences between men and women are all about the whole body; the sexual differences between all things are about the whole body, but they are also about the whole body. Here, Zhu Xi proposed two concepts of nature: the first is the nature of Taiyang, wh
