【肖雁】不成言說的窘境與張力:孔一包養心得子天命、鬼神及存亡觀探析

Keywords: Confucius; destiny; ghosts and gods; survival; respect and respect

Fund: Serial results of the 2019 China Academy of Social Sciences’ National Situation Research Project (GQZD2019009).

In recent years, the research on Confucius’s thoughts has emerged from a multi-school perspective, and the content of Confucius’ thoughts beyond form and energy worship has been increasingly valued and determined. 1。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。 1。。。。。。。。。。。。。。。。。。。。 1。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。� Sun Xidan, a Qing Dynasty man, also said: “The story of ghosts respect the gods and stays far away, and focuses on human nature as their teachings.” 3 When discussing Confucius’s destiny, ghosts and gods and their survival, the ancients also explored the humanistic concept of “Shendao Teaching”. 4 It should be said that this research thought has an aggressive and even reflexive meaning, but if we focus on the humanistic and objective nature of Confucius’s destiny and destiny, we cannot understand Confucius’ understanding of the “in” of super experience, and we will ignore the super experience world he suffered, or will fade or even lose the most precious energy of worship in Confucius’s thinking, resulting in the sacred world “reporting the sheep” as if it were virtual. This article attempts to explore Confucius’ destiny ghost from the perspective of religious studies and religious philosophyThe super experience of God and the view of survival and death is pointed out, and the analysis of how Confucius responded and confirmed his super experience of destiny and ghosts, and proposed an explanation of the super experience of “in late December, Nan’an City, which had just snowed, had its temperature dropped below zero.” Baobao.com solved his unspeakable myth dilemma, and thus fully interpreted Confucius as an “actioner”.

1. Heaven does not speak, and expresses the will of destiny with natural signs

After summing up the “Heaven” with “Five Meanings” in Chinese characters, the teacher of the Rongyoulan made another step to determine: “What Confucius called heaven is a heaven with interest and ambition, and a ‘the heaven that dominates’”5. In “Theory”, Confucius mentioned “Heaven” 18 times. Except for expressing the natural heaven three times, the rest are expressed in expressing the master heaven, the will of the will, that is, the heaven of religion, which is the heaven of religion.

Confucius could not give “Heaven” a clear and clear meaning. Only once did he discuss “Heaven” with Zi. Confucius said, “If you don’t say anything, how can you tell me?” Confucius replied, “What does the heaven say? When you go through all the things, what does the heaven say?” (“Speech by Yang”) Cheng Shude The “Zhu Zheng Ji” quoted: “What is the saying before? What is the saying that the sky is the heaven? It is not the saying that the sky is the heaven. What is the saying that the sky is the heaven? It is not the saying that the creatures are born and practiced for four times… The sages cannot say that the Tao can be said to be a merit.” 6 Or Confucius said that “no words” is because the “heaven” in his mind cannot be sought by words, and cannot be as good as possible for people to do.

Mencius’s disciple Wan Zhang was also confused by “What does heaven say?” He once asked Mencius: “Whoever is heaven telling him is the fate of his life?” It means that God gave the whole country 平台 to Shun. Was God’s sincere voice from him? In other words, God passed by href=”https://sites.google.com/view/sugardaddy-coding”>Baocai sweetheart website‘s words instigated? Mencius replied: “No, God does not speak, but acts with actions and things. It is clear that it is revealed.” (Mencius·Wanzhe 1) Jiao Xunqin said: “Heaven does not speak, but because of the virtues and evil of the person, he also shows the whole country for his affairs.” 7 Mencius rejected that God told the whole country in words, and believed that the meaning of heaven was to inform the whole country with its “action” and “things”. In Mencius’s contemplation, God did not speak, but made it clear to others with his obvious behavior and told them to others with obvious facts. Here, Mencius clearly took Confucius’s goal of thinking toward religious theology. In other words, “Heaven does not speak”, but tells the whole country with very well-known words, so it is the inner “action” and “things” method.The law clearly states that the amount of money to be raised in the country expresses the will of destiny.

At this point, Xunzi, who advocated the “natural way of heaven”, regarded the natural changes of the stars, the sun and the moon, the four eras, the great transformation of the yang and the wind and rain as the divine power of seeing its achievements. For such a “heaven”, people “all know how it is accomplished, but no one knows its invisible” (Xunzi’s “Tianshu”). This “the heart of the six union is seen in words, and the preface of the cold and summer seasons, and the order of the unspeakable orders are carried out in the four periods. , How can the heavenly question? “8 Such a divine heaven clearly shows that it is “in” by the sudden change of all natural objects. Why do you think?

The lord of the people thinks: “And if the heaven does not say it is a life question, it means that the heaven can speak but not say it. Otherwise, this life question is unintentional. As if we don’t say it is a stone head and a boatman, it is not a thing that can be said. “9 This understanding is a personalized reminder of the “heaven”. Because as long as such a “god” is related to the human world, otherwise, the worship will turn into color, and the world also hopes that it can be gentle, patient and careful, but Chen Jubai will turn into meaning. In this regard, Hou Waihou also believed that the chapter “What does heaven say?” is only like the natural heaven, but is actually the heaven of will. … “Heaven” is still a person with interest and ambition here. 10

From Confucius’s thoughts, no matter what method “Heaven” uses to express the will of destiny and will of heaven, the communication between heaven and man is the main thing. Confucius always held a dual-directional interaction with God: on the one hand, “Heaven” is the heaven of will, which has the power of a personality god, and expresses the will of heaven through natural order and regularity. Those who serve others must follow and serve. On the other hand, Confucius used his “super-experience and direct perception” to realize the super-experience that heaven can not be understood through the natural heaven.

In ancient times, people grasped the reality of heaven by “looking at the celestial phenomena”. “Shangshu·宋” reads: “In the sacred jade and dynasties, the seven political powers are used. They are charitable from God, see the six sects, see the mountains and rivers, and are all over the gods.” Ma Rong notes: “Take dynasties as the sacred, and use jade as the sacred, which is a valuable celestial phenomenon.” Sun Xingyan also quoted “Shangshu” by Euroyang, saying: “The Northern Eye of Xuan is the Greatest Eye