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The similarity between “Zhongdian Talk” and “Crystal Talk” – the influence of Li Zehou on me and the difference between me and Li Zehou
Author: Yang Zebo (produced by the School of Philosophy of the Dalian School of Science and Technology)
Source: “Literature, History, Philosophy”, 2019 Issue 05
Time: Confucius was in the 25th 70th year of Jihai and the 2nd day of Wu Zi
� For more than 30 years, I have insisted on interpreting good deeds in a moral manner, and in the end I was influenced by Li Zehou. Compared with “single” and “single”, my comment on nature’s good deeds can be called “single”. Although the “Crystal Saying” is detached from the “Crystal Saying” has many differences: “Crystal Saying” focuses on civilization-the analysis of mental structure, focusing on interpreting “acquired and first”, focusing on building the “emotional body”, and in fact, it is to release the body; “Crystal Saying” focuses on the interpretation of the good theory of nature, focusing on developing “acquired and first”, and focusing on the “benevolent body”, with the goal of explaining the moral body thoroughly and persevering well. The difference between the two is to be observed.
Since the humanities community shifted the focus of thinking from aesthetics to Chinese philosophy in the 1980s, and explained the characteristics of Chinese civilization with the “simplified speech”, Li Zehou has always occupied a major position in the field of Chinese philosophy research and discussion, and was accompanied by great disputes, “is the most influential and most concerned philosopher in China in the past thirty years”[1]. For more than 30 years, I have insisted on interpreting good deeds in a moral manner, and in the end I was influenced by Li Zehou [2]. Discuss with peace of mind and make matters happen. “In the context of the Chinese philosophy, I have been a student who has the same goal as the purpose of this and has a self-awareness. Compared with “single” and “single”, my thoughts can be called “single”. Because of this landscape, people often think that my discussion only changed “现小” to “现小” and changed thesis to “现小”. In fact, “现小” is not a simple reproduction of “现小” and there are many differences, even principle differences between the two. This article will make some sorting and clarification about this problem [3].
1. Civilization-mind structure analysis or explanation of nature-good explanation
Li Zehou’s “speaking of the earth” was finally proposed in aesthetic research, aiming to express his feelings. It is not the personal emotions, consciousness, thinking, and will that create beauty, but the social activities of the general human beings create beauty.The production activities of manufacturing and application of things are the true origin of beauty, and the essence of beauty can only be understood fairly from this perspective.
Later, he expanded this thought to the aspect of Chinese philosophy and used it to illustrate the characteristics of Chinese civilization. In 1980, the famous essay “Confucius Re-rated” [4] published by Li Zehou can be regarded as this redirected sign. The text provides a new interpretation of Confucius’s thoughts, believing that Confucius’ benevolence is a form of thinking, composed of four aspects: blood-based, mental principle, human nature, and personal personality. Since the collapse of the primitive witch and historical civilization, Confucius was the first to propose this new form. Although it is different from one’s own consciousness, the tree is based on blood, focusing on the love of the child with emotion (sociality) and expanding into the external humanism and the internal fantasy personality. In fact, it forms a mental form with a realistic temperament without waiting for external seeking, and becomes the unconscious prototype of the collective unconscious of the Han ethnic group, and a civilized and thought structure of the ethnic group. “Everything at that time彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩�
The purpose of Li Zehou’s “Broadcoming and Brightening” is very clear, which is to explain the deep-level structure of Chinese civilization. Deep-level structures Compared with the exterior structures, the exterior structure refers to the Confucian religious system, rules and regulations, ethics, career order, and ideological form that have been said by Kongmen and since the Qin and Han dynasties. The deep-level structures are the career attitude, thinking and emotional orientation of “doing a daily life without knowing it”. The deep-level structure is not purely sensual, but Wuning is a reproduction that involves emotions, desires, and sensibility. It is basically a rational structure with emotion and reason as the main trunk. Li Zehou specifically pointed out: “This so-called ‘deep-level structure’ is not my new discovery. In fact, it is a common discussion, that is, the ‘nationality’, ‘common energy’, ‘civilized tradition’, etc. that people often talk about, but they do not label the ‘civilized mental structure’, and there is no emphasis on the reconciliation and complex relationships and structures of the deep-level.”[6] From this we can see that Li Zehou stipulates himself The task of href=”https://twsweetsugar99.org/”>彩彩 is to explain the deep-level structure of Chinese civilization through “彩彩彩”. Even if this structure master thinks it is common, he is not clear about the true meaning of it.
Li ZeThickly combine this deep-level structure into two aspects: practical sensibility and emotional civilization. Practical sensibility is also called practical sensibility, which specifically refers to a kind of sensual energy or sensual attitude. “Difficult to the unspeakable and doubtful thinking at that time, Confucius made a “benevolent” explanation of “gratulations”, which was suitable for this trend of thought in the basic direction. It was not to use a certain kind of mysterious craze but to interpret and treat things and traditions with a cold, realistic and fair attitude; it was not to abstinence or to slap or listen to emotional desires in a way, but to use reason to guide and fulfill , control desire; it is not about indecent or self-interestedness for others, but about obtaining a certain balance in the pursuit of human nature and personality. “The focus of this sentiment is not on the theoretical investigation and disputes to solve the philosophical difficulties, but double the emphasis on how to properly handle problems in your real life, which has also become the main reason why Chinese civilization did not embark on the path of pure understanding. A happy civilization is another characteristic of Confucius’ thinking. In Li Zehou’s view, Confucius called gifts benevolence, and regarded the inner gift reform as civilization-mind structure, so that it became the human race’s self-consciousness, that is, self-consciousness, so that people could realize that his individual status, value and meaning existed in the ordinary coming with others. “That human energy and personality fantasy that comes from the clan’s civil system, the sensual attitude that values reality and is practical in the world, the practical energy that makes people happy and enjoys the pursuit and who else… have been touched, taught and cultivated in the long history of China. Many people with lofty ideals. “[7] Chinese civilization has such a strong sense of life and vitality. It has been a constant state for thousands of years. It is unique to the whole world and is closely related to the spiritual energy that Confucius has lived.
This focus later became more prominent in the article “A Brief Draft on the Comparative Practice of Chinese and Japanese Civilization Thoughts”. In this article, Li Zehou came up with such a conclusion by analyzing the perception of God and the differences in loyalty and filial piety, survival and death: China and Japan are close to each other, but have many differences, and these characteristics are concentrated in their unique social civilization mental structure. He also compared his approach to Floyd. In his opinion, Freud’s way of treating his illness was to awaken the unconscious mind and to realize the unconscious mind. He talks about civilization-minded structure, which is also for the same purpose. The difference is that Freud is an analysis of individuals. He talks about the civilization-mind structure as an analysis of the civilized group, “describes the civilizational phenomena and characteristics accumulated in the mind of the group and understands them, and discovers their strengths and weaknesses to provide them with the perspective to ‘cure the disease and save people’.” [8]
To summarize the relevant explanation of Li Zehou’s “speaking the mind” and it can be clea
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