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“Sense and then communicate”: Sympathy, emotion and education—A cutting-edge point in the political philosophy of Taoism in Song Ming

Author: Gan Chunsong

Source: “Chunshan Journal” 2022 Issue 6

 

Abstract: “Sense” is the political philosophy of Taoism in Song Ming

One main conceptual element lacks the attention of the researchers. However, the two Chengs, Zhang Liu and Zhu Xi developed the meaning of “sensation” in the “Book of Changes·Xi” and the Xian Gua, especially the philosophical framework used to construct the silence and sense the sufferings of people, and adjusted the thinking and purpose of social order through infectious movements.

 

Keywords: feelings; touch communication; two Chengs; Zhang Xiu; Zhu Xi; “Book of Changes”; Xian Gua

 

“Sense” is a major concept in Chinese traditional political philosophy. In the past, people’s research and discussions often linked them with “feeling” and “feeling communication”, and discussing “feeling” as an independent object, which is less common. [1] However, in terms of the text, “feeling” has a very complicated connotation. The concepts “feeling”, “feeling” and even “feeling” formed by this provide us with a multi-dimensional meaning space.

 

“Sense” is a main concept, originated from the “Book of Changes”. The Xian hexagram describes “two senses should be combined” based on the relationship between men and women. Those who think “feel” can know the “feelings of all things”. ［1］163－164The “feeling” in this sect has multiple meanings such as “feeling” and “perception”. The “there is a sel on the mountain” presented in the Xian Gua represents the “indifferent feelings” of the correct person. Because of “virtual”, the 官网 can accommodate things across the country. Kong Guida said: “The mountain body can be inherited from above and can be affected by its sway. The mountain is touched by its sway, so it is ‘salty’. The ‘correct person is accepted by its sway’, and the sway is correct. It can be empty and swayed on the mountain, so it can be empty and silenced, without its own realization, and it can be treated by things without giving up. With this, it will all be affected by people.” [1] 164 This place inherits the “sages move people’s hearts and fight across the country” in the reign of the sage, which means that the sages can observe the sufferings of the sage, and then the politics will be based on the foundation of the people, and the whole country will be peaceful and peaceful.

 

The Book of Changes·Xilongzhi is a summary text that explains the development and focus of the structure of the Book of Changes. Although there is no special discussion on the Xian hexagram, there are several words related to “sense” that can match the purpose of the Xian hexagram. “Xilong” says that a sage can clearly define auspiciousness based on the hexagram and the line, “and then speak, then agree to move, and then change.” Because of its “inferiority”, when formulating policies, you can explore the small and understand the price of a month. The watch is like “The prickly pine is in the pine, and his son will reconcile it; I have a good title, and I am a little bitch.” Wang Bi said that if you can decide your strategy based on Ji’s auspiciousness, then “everyone can match the same and correspond with each other.” If you can feel the intention of a righteous person, you will report it.Kong Guangda said that using “六文” to “certify” the justice of a person is based on the principle of “same type of correspondence”, and he can share his friends with the good things he owns (goods) he has. “If things are grateful to me, they will also come from me.” ［1］324－325 This is an extremely abstract expression of Confucian political thinking, that is, a correct person uses himself as a “chart” to “demonstrate”, thus winning the trust of the common people.

 

The “Xien” also says: “It is easy to have no thoughts, no effort, but it is not moved and then the whole country is connected. It is not the most god of the whole country. Who can match it with this?” Kong Guangda believed that “no thoughts”, “no effort” means “to be natural”, “to be able to move automatically”, without any response, so “to be unable to move”. Therefore, “there is no emotion”, and therefore, “there is no emotion, and everything is understood.” ［1］334－335 This not only means that “the principles of Yi are wonderful and undetected” [1］335, but it can also be extended to mean that saints can respond to any needs of people.

 

The Taoist scholars of the Song and Ming Dynasty, who took the “Book of Changes” as the main source of theory, developed some problems of “silence” and “sense”, so that they had the original meaning of theory. From the perspective of physical use, we can see in the following text that Zhu Xi regards “silence” as “body” and “feeling” as “sense”. “Sense” is often associated with other concepts and forms new concepts, such as “sensation”, “sensation”, “sensation”, etc. The generality of “feeling” or “feeling” has a natural meaning. It not only reveals the generality of the relationship between people and nature, but also allows people to be proved based on the generality of “emotion” or “reason”. ［2］104－105 As a presentation of the body, “sensation” is self-sufficient, thus allowing the mind to obtain self-sufficient in its self-reliance, and thus establishes a connection between the tree between the “opposite” and “coupling” of differentiation, rather than a social connection that is separated from the “sensation” with others, such as Buddhism and Taoism. Therefore, “sensation” is also a main basis for the Song Confucian Confucian Confucian Constructing Political Philosophy. From Zhang Xiu’s “sensation” to the second Cheng and Zhu Xi’s emphasis on “publicity”, “sensation” laid the foundation for its main influence in the Taoist system of Song and Ming Dynasty.

 

1. “There is only one feeling and response between the six-member relationship”: Er Cheng’s development of “feelings”

 

Er Cheng has a lot of discussions about “feelings”. In the Qualitative Book of Documents written by Zhang Xuan, Cheng Zhang emphasized that “non-outside and outside” and used relationships to understand the relationship between personality and feelings. Cheng Jun believes that if all things are indifferent to Liuhe, they can change things without restraint. This restraint is to “use wisdom without selflessness”. Therefore, they can only “respond to things” based on their own biases. Using wisdom cannot be as good as “taking insight as natural.” ［3］460－461 Although this article is short, it does not have a clear discussion of “feelings”, but generally it contains the key problem of “feelings” in the second process, that is, use a sense of silence and respond with a sense of public and private discussion.

 

The cosmic theory and usage of Song Confucianism mostly expresses the words “Yi Ji”, and “sense” is the “Zhou Yi”One of the key points of view is that the “sense” of the Cheng brothers is mostly based on the texts of “Xi Zi” and Xian Gua. Second Cheng particularly emphasized the philosophical interest of “sometimes not moving, but feeling and understanding” in “Secretly speaking”. If we say that the traditional “Book of Changes” is more focused on the prediction of “common nature” in the divination process, the two processes tend to understand the relationship between “naturalness” and “sensation” and “static” from the body’s internality. Cheng said: “‘It’s still not moving’, and everything is already full of energy;’feeling is then connected’, and feeling is just the inner feeling. It’s not that something inside is touching this.” [3]154 This is to say that the laws of nature have already possessed the various abilities of the generation and development of all things in the world, and “feeling” only presents this invisible and formless “silence”. To emphasize “sense” is to show that the power of development comes from inside things, not from outside.

 

“When you are not moved, you will be enlightened and you will be enlightened” means that the laws of heaven are well-off, and the Yuan Dynasty is not lacking, and it is not for the existence of the throne or the demise of Jie. Father, son, king and minister are not easy to make sense, so how can we move? Because we are not moved, we are called “silent”; even if we are not moved, we will feel the feeling and the feeling is not external. ［3］43 Since the structure of the object world is not base