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“Responding is good”: The mechanism of the occurrence of all things and the law of nature
Author: Duan Chongyang
Source: “My character and civilization” 2022 Issue 1
Abstract: The teaching of the mind of the broad mind in the Song and Ming dynastiesBaobao.com In principle, kindness lies in the “continuation” of the natural principles of life in a person’s own behavior regulations, that is, the natural basis of all things as the basis of their own actions, so that the goodness of the Dharma in the world can be beyond the root. The reason why the mind learning tradition denies reason is that reason does not fail to be able to control the atmosphere. Therefore, the laws of nature are no longer directly all kinds of actions, but must be realized through the mind’s body without internal and external, and are divided actions arise from the dominant heart in this state. Therefore, the whole area of everything is different from the study of things and is a mastery of the law of nature by the mind, and the mind without goodness and evil is the appearance and occurrence of what the law of nature seeks. In the manifestation and development of the laws of nature, people gain the complete foundation of the body through virtue, and thus reveal the infinity and unrestrainedness of human transcendence.
Author Introduction: Duan Chongyang, a doctoral student in the Department of Philosophy, Huadong Master Fan
In ethics, “what is good” is a guiding question, and the disagreement of ethics learning system was developed for this question. “What is good” is not an intellectual exploration, but rather stipulates the lifestyle of the question, that is, “What is good” and at the same time contains the question “how to achieve the ultimate good”. “How to achieve the ultimate good” asks for the regulations of “good” on our own actions. In other words, “what is good” must ultimately be implemented as “how we act is good”, which is the most basic goal of ethics. As Scheller said: “Ethics is ultimately a ‘bloody fact that should die’, and if it cannot instigate me, even if it instigates me to exist and live in this social and historical connection – what is it?” [1] (852) Therefore, on the one hand, ethics requires answers to “what is good” and on the other hand, it also requires answers to how we can make “good” present this question in our own actions.
At the beginning of Song and Ming Technological Science, this problem has been constantly bumped intoThe author. Since the prosperity of religion in China, the life methods of Confucians have gradually fallen into a secular order of gifts, which has lost the metaphysical roots. In other words, the “responsibility” shown in the world’s gifts lack beyond the roots. In the teachings, the unity of things itself is regarded as the virtual structure of the human heart, that is, “empt nature”. Therefore, the key to practice is to eliminate the determination of the existence of each thing and its attachment to itself, that is, to eliminate the “two emptiness of self and dharma”, so we need the “original face hole” of “not thinking about good deeds” (because the good deeds in the world are regarded as lack of root delusion). Therefore, the Confucianism’s determination of his own life cannot only refer to the main nature of the Dharma of Birth, but rather seek a theory that can resist the teachings in “original”. In other words, “what is good” does not fail to be obtained through the direction of action laws in the world, but must lead to the root of the whole body of all things. This root means that the existence of each thing is not illusory, and this is the “nature law of birth”. By using this as the basis of the “nature principle”, “goodness” can be clearly understood – “The ease of life and life is the reason why heaven is the Tao. Heaven only regards birth as Tao, and the law of this life is good” [2] (29), “‘The ‘Tao of one yin and one yang’ is the natural way. ‘Continue it is good’, and the Tao is effective when the Tao is debuted, and ‘Yuan is the long of good’” [2] (135), this is the meaning of Cheng Mingdao’s “the two words “the 2-character law of heaven is posted by one’s own body” [2] (424). People can gain a grasp of the overall foundation through the goodness of their actions. This is the internal request of the “continuing”.
However, there is strength between “the one who follows it is good” and “the law of life and life”. On the one hand, if the “nature law” is good, then there will be a problem of the source of evil in all things. On the other hand, “what is good” must be implemented as “what kind of action is good”, which will be the problem of how the “nature law of life” can be transformed into “natural principle”. In the Song and Ming Technological Neo-Confucianism, there are two different ways to solve these two problems, namely Cheng Yichuan and Zhu Zi’s science, and Cheng Mingdao, Luxiangshan, Wang Yangming and Liu Ruishan’s heart. The former uses the theory and atmosphere dualism to refer to the nature of the whole body of all things as the reason. This nature (the principle of extreme steadiness) itself is the natural principle of everything. Both are good, and the source of evil is the quality of the weather. Therefore, the skill lies in obtaining every natural principle through the study of things and achieving knowledge, and thus making the nature of the nature appear in every human action. This is what Zhu Xi said, “Once you suddenly understand it, the essence of the outside and inside of the world will be fine and rough, and the whole use of my heart will be clear” [3] (7). However, in the mind, reason is not the connection between the reason, so as the “nature of birth” based on it is not directlyThe “natural truth” of differences in people’s actions. Therefore, on the one hand, “goodness” is only spoken in the atmosphere and behavior that includes human actions. As the saying goes, “it is good”, the laws of nature itself does not speak of goodness; on the other hand, the focus of kung fu is not on “studying things and reasoning”, but through “all things together”, the “natural principles of birth” can appear in the mind and external actions as “natural principles” that appear as differences. Therefore, evil is regarded as a certain state of mind, namely “private”, rather than inherent in atmosphere. Then, “no good and no evil” is established in the appearance and occurrence of the laws of nature, because the manifestation of the laws of nature means the promotion of “interested in goodness”. Here, all objects are not an experience of kung fu, but are introduced into the hands, that is, all objects are the manifestation of the laws of nature – the mechanism of occurrence.
Compared with the studies of Yichuan and Zhu Zi, the response of the broad mind learning tradition to these problems has not received sufficient attention. Therefore, this article’s attempts focus on their thinking on “what is good” and “how to achieve the highest good” through a series of explorations in the study of Song and Ming dynasties. What we want to discuss here is not the evolution and difference between their thinking, but the coordination of the structure of the mind, and thus the metaphysical structure of ethics that is different from the schools of Yichuan and Zhu Xi.
1. Zhang Xiu’s dilemma of “goodness” and the gastronomy
At the beginning of science, whether it is criticism of teaching or understanding of everything, Zhang Xiu’s gastronomy is inconsistent. Zhang realized that criticism of teaching must be conducted on a metaphysical level, which is his practical theory. At the beginning of “Zhengmeng: Deification”, Wenqu said: “God, heavenly virtue, transformation, heavenly way. Virtue, its body, Tao, and its function are all about the air”[4](15), “God” refers to the energy itself, “sensation is the god of nature, and nature is the body of feeling”[4](63), “nature” is also the “body” of air, “the body that has not been lost, and the body of comparison of nature”[4](21). Zhang Huanqi means that the existence of all things born from the air is based on the energy sense of the air itself, that is, “body”, and the “nature way” as “use” is the whole of the movement of all things developed by the different yin and yang sensations of the air, and is based on the nature of the itself, “sense is all derived from nature” [4] (200). Zhang Xuan talked about “goodness” and used his skills from the body of the atmosphere. At the same time, he also developed the saying of “The Book of Changes: The Way of One Olympiad and One Olympiad, the one who follows it is good, and the one who accomplishes it is nature.” “One yin and one yang, the Tao&#
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