requestId:684c3e41f31af6.41650415.
Can the Confucian “Tao” be “talkable”?
———Add to discuss the “Tao” and “Name” in Zhang Xuanqing. Author: Chi Dongfeng (Associate Professor of the Chinese Modern Thought and Civilization Research Institute and Department of Philosophy, Huadong Teachers and Fans University)
Source: “Humanities and Chronicles”, 2021 No. 1
Content summary
Metaphysical learning or saying whether “Tao” can be said is a traditional topic. Taoism has a strong theory in this regard, believing that “Tao” does not become “Tao” (name, words), can be expressed in a “righteous way” method. Zhu Zong also understood the “first meaning” that he could not say in the extended period of the theory. Rongyoulan combines this divergent thinking method as a “negative way” and believes that it is a basic feature of Chinese philosophy. However, this discussion neglects Confucian’s unique understanding of metaphysical speech issues. To be honest, whether the Confucian “Tao” can be “talkable” is not a purely theoretical issue, but is determined by the virtues and cultivation of the speaker or listener. As far as theoretical perspective is concerned, after Confucius, Confucians discussed “Tao” and “nature”, and some Confucians still had deep thoughts on “Tao” or “nature”. The Sin Meng School took the lead in providing a preliminary answer to this through the new form of numerology, but still left several questions. Later, Xunzi, Dong Zhongshu, especially Zhang Liuzhe, led to the discussion and answered these questions more comprehensively. On the one hand, Zhang Xiu explained why the invisible way can be explained through invisible atmosphere through “Taiwei invisible, the essence of atmosphere”, and on the other hand, the relationship between the inner shape and the inner shape is explained through the connection between “guest-sensing guest shape” and “invisible invisible”. At the same time, Zhang Xiu’s related thoughts grasped the Confucianism’s emphasis on “achieving virtue” and “geting name” kung fu. The metaphysical method of Confucianism is different from what the “negative way” and “positive way” that the “right way” in the Confucian world calls it, but is the way of statutory theory that has been neglected for a long time.
Keywords: Nature and the way of heaven; Tao; name; form and name; inner shape; appearance; atmosphere
As well known, in the history of Chinese philosophy, Taoism took the lead in paying attention to the related problems of its metaphysical learning and words, and gave a clear answer. This shows the relationship between “Tao” and “name” (Tao, words). The opening chapter of “Laozi” proposes: “Tao can be told, it is very Tao. Name can be named, it is very name.” In ordinary terms, these two sentences express that Laozi believes that the importance of metaphysical learning or the unique language “Tao” is indescribable. Of course, the so-called “no words” is not “no words”, but the “name” expressed by the “no words” method after reflection. Zhuangzi puts this thinking step further as follows: “Dao XuYu Xiaocheng, his words are hinted at Ronghua. ” (“Zhuangzi·Zhiwu Theory”) On the one hand, this means that the metaphysical word “Tao” in Taoism is a “big accomplishment” that is different from the ordinary “small accomplishment” path, and on the other hand, it means that the “big accomplishment” path corresponds to this “big accomplishment” path is an indecisive “word” that hides from “respect”. [1] This kind of Taoism is so rich The distinction between the wise and the attitudes, and Confucianism seems to have never clearly expressed its metaphysical verbal problem. Can the Confucian “Tao” and its artistic verbal system “can be named”? Confucianism’s level of emphasis on this problem is obviously not as good as that of Taoism, but it is not without consideration. By sorting out the Confucian assessment of famous quotes, especially Zhang Xiu In reflection on “name”, we have no hope of obtaining a basic thread of Confucianism’s problem of its theoretical speech method. In modern times, in the perspective of comparing Chinese and Western philosophy, some scholars have focused on metaphysical words and expressions from the perspective of metaphysical words and expressions, among which the “negative way” mentioned by the head teacher of the Youlian Teacher is the most famous. , the “negative way” is proposed by borrowing Taoism and the foundation of the priest. Whether it can cover the metaphysical Confucianism of Confucianism is a question of whether it can contain the metaphysical Confucianism. According to the analysis and confession of this article, Confucianism’s handling of this problem has its own initiative and characteristics.
1. ” Can the nature and the way of heaven be spoken and heard?
Confucius did not directly explain the relationship between his metaphysical learning and his words, but this did not seem to mean that he did not pay attention to this issue. Some records in “Theory” show that the Kongmen student had paid special attention to Confucius Some of the characteristics of the words, some of which are related to the metaphysical issues of Confucianism. The main thing here is a passage from Zi Zheng:
The Master’s articles can be heard; the Master’s words of nature and the way of heaven cannot be heard. (“Speech·Gongye Cheng”)
This chapter will explain the topic of discussion. A special reason is that the topic he discussed is the relationship between “Tao” (nature and the way of heaven) and “name” (article and words), and this is not a difficult question for Confucius to understand. For a closer look at whether Confucius could talk about the topic of “nature and the way of heaven”. The views of the translators can be divided into three categories:
First, I believe that Confucius did not say “nature and the way of heaven”. This is an important view of the learners from the two Han dynasties to the Wei Dynasty. For example, Huan Yusui of Donghan said: “After what the previous kings mentioned, they all took benevolence and evil ways as the basis, and there is no strange and false thing. The way of heaven is the hardest saying of the saints. If you are not convinced by your son, you will not be able to hear from him. If you miss the wise Confucians of later generations, can you understand it? “(“Later Han Book·Huan Zhisheng”) Here, it seems that “life of heaven” and “super strange things” are linked, and it is only a matter of evidence that “Zi Wu said: strange power and gods” (“Shuer”). However, “nature and the way of heaven” are divided into “super strange power and gods”. During the Three Kingdoms period, Xun Can said “often regarded his son as his promise to the Master”The nature and the way of heaven cannot be heard, but the six priests remain, and they are the sages of the sages. ”[2] In fact, this is based on the relationship between Taoism “Tao” and “name”, and it is difficult to express it to articles and books, just as “Tao” does not become “name”. [3] After that, He Yan expressed a similar explanation: “Nature is what people receive and live; the way of heaven is the way of renewal of the day; it is deep and subtle, so it cannot be obtained and heard. ”[4] Huang Kan and Xing Bing continued this statement, saying: “The six books of Confucius are seen by people, but the purpose of the six books is not achieved and can be heard. ”[5] “I don’t know why, but because of the profound and subtle principles, I cannot get it and hear it. ”[6] These are all considered in the field of “no body” by the mysterious scholars that “nature and the way of heaven” are profound and subtle principles that cannot be touched by “articles” or famous sayings, so Confucius did not say anything, and Zi did not say anything. In short, the advocacy of this school of scholars can be the ancient saying of the Tang Dynasty scholars: “The students and professors of life had fierce discussions. Among them, the most famous one is far away and the way of heaven is deep, so Confucius did not say it. ”[7]
Secondly, I believe that Confucius not only said that he was talking about “nature and the way of heaven”. This is a step toward the mystery scholar’s understanding of advancing, and reading this chapter in a slogan way. The explanation earlier was Chen Xiangdao, a scholar of the Northern Song Dynasty. Chen believed that: “The way of the Master comes out and becomes broad-minded as articles, and then becomes extremely wise as nature and the way of heaven. Zi Zheng knew his words, so he could hear from his articles, but he did not know the reason, so he could hear from his nature and the way of heaven. ”[8] This is to plan the “article” on the level of “to be broad”, that is, “use”, and to pla