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Does there be two differences in the “knowledge” discussion in Zhang? ——From the birth of “knowledge” Author: Wu Hui (Assistant Researcher of Sichuan Department of Philosophy) Source: “Confucius Research” Issue 5, 2024
Abstract: In previous comments, Zhang Xiu’s “knowledge” verbal system has the problems of virtue knowledge and knowledge of knowledge that cannot be connected. When examining the innate nature of Zhang Shu’s “knowledge”, the knowledge of virtue does not involve hearing. It is just not based on seeing the mind, but rather on nature as its origin. In fact, it is a mixture of knowledge and perception. This confession is that there are not two kinds of “knowledge” in Zhang Shu’s thinking. The natural method of “, thus producing the knowledge of virtue and knowledge of both internal and external knowledge, but the difference in the mind produces the true and selfish delusions developed by the distinction between conscience and selfishness. This is the essence of knowledge of virtue and knowledge of knowledge号号用网用网. Therefore, using knowledge and morality, rational knowledge and perceptual knowledge to express virtue and knowledge of knowledge is not the way Zhang Shu can think and reason.
Keywords: Knowledge of virtue Knowledge of knowledge Knowledge of knowledge Intellectual intention The heart of image
In the discussion of “knowledge”, the most important and rewarding of scholars is undoubtedly his thinking about “knowledge of virtue” and “knowledge of knowledge”. This plan for Zhang Xuan’s “knowledge” starts from Wenqu and Yichuan, and is one of the most important and valuable thoughts of Wenqu. In the 20th century, especially in the 1990s, the interpretation of “knowledge of knowledge” and “knowledge of virtue” by rational perception and perceptual perception has almost become a perverse understanding [1]. Students generally believe that the “knowledge theory is a thinking system with internal contradictions and has two differentities” [2]. In recent years, new progress has been made in the discussion on “knowledge” in the Renquo, and further review of previous recognition should be made [3].
1. The birth of “knowledge”: knowledge is known within and outside
The occurrence of “knowledge” or its related elements have been discussed again. The basic elements related to the occurrence of “knowledge” are: things, lines, people, hearts and feelings. The most classic expression of the innate process of writing in the hulu is:
People who know themselves have knowledge, but others have their own feelings; people have their own feelings, but they have their own feelings, but they have their own feelings. Knowledge is both inside and outside and outside, but his knowledge is far beyond others. [4]
“People say that they have knowledge, but they have received it from the line” is the simple knowledge generated by everyone’s “knowledge” – people have something to receive, and their ears are heard and their eyes are fluent, so they have knowledge. However, the lack of acceptance of external objects is only based on the line, so as to generate knowledge, and also requires a combination of internal and external objects, that is, from external objects and internal heartsIn conjunction, if there is no mind’s development, “the mind is distracted, the mind is distracted, the mind is not visible, the hearing is not heard, the eating is not aware of its taste” (“Big Learning”). Therefore, in the process of knowing inside and outside, the subject of knowledge is the heart, and the human being is just a preface to attracting [5].
Li Qu, like Mencius, recognizes that there is a difference between the human and the heart, and there are differences in perception talents. “The brightness of the sky is greater than the sun, so there is a sight to follow it, but I don’t know how high it is; the sound of the sky is greater than the thunder, so there is an ear to it, but I don’t know how far it is.”[6], the human and other functions can have their own boundaries and limitations, and “the mind can fulfil the whole country”, the perception of the mind is thereforeInclusive Network Country level. At the same time, on the one hand, the heart and the line are in harmony with each other and cooperate with each other, and on the other hand, they have strength. “The essence of the air is the foundation of the air; the attack is the desire of the air. The mouth and abdomen are the nature of the air. Those who know virtue are purgated by the desire, and do not use desire to get rid of the heart with desire, and do not use the small harm to the big and the last harm to the bottom of the body.” [7] As the body, the heart should guide and restrain the body of the small body, because excessive desires will in turn be related to the heart, and the people’s abdomen are small and the last flow, and the heart is large and the root. The original intention is to use desire to get rid of the big and the last harm to the bottom of the body. It can be seen that the generation of “knowledge” is based on the interaction between the mind, the line and the thing. Because there is a complex influence mechanism between the mind and the line and the line, the “knowledge” as the result must show business travel differences and differentiation.
“How can you know when you are approaching? Because things are different, they change each other and the relationship between people and people”[8]. In addition to the combination between people and people, they believe that the occurrence of “Female College Students’ Co-Foot Club” is also based on the differences in appearance of objects and various changes in the relationship. “Sense” has the effect of connecting objects, people and hearts. Yang Lihua believed that there were three meaningful feelings in his thoughts, namely the feeling of the two ends of Liuheyang, the feeling of the naturalness of humans and objects, and the feeling of saints. The feeling of saints is the regression of the feeling of humans and objects to the feeling of the two ends of Liuheyang[9].
“The sky is vast, but it is the feeling of the two ends that are bound by the two ends”[10], “The sky contains all things inside, and the feeling of nature, and the universe, the yin and yang are bound by the two ends”[11]. The feeling of heaven is the feeling of flexion and extension between the two true worlds, namely Taihe “floating, rising, falling, and moving and calm” [12]. This is the natural, simple and broad feeling of Liuhe, which is the appearance of “because things are different, they change each other, and the combination between people and the inner and outer” on the Liuhe level and the root of the way of heaven.At the same time, sentiment and nature also have a close relationship. “Sensation is the spirit of nature, and nature is the body of feeling. Only when it is bending, stretching, static, and the ultimate ability is the same. Therefore, it is wonderful to the spirit of all things, understand the way of all things, and understand the nature of all things.” [13]) Feeling is the wonderful manifestation of nature, and nature is the body of feeling. The nature is the way of feeling, and feeling is to pursue two states. In fact, it is a unified and different aspect. Therefore, it is said in a scattered way that “sensation is the god of nature, and the nature is the body of feeling” [14].
“Whoever rushes and combines the quality is the difference between the characters”[15], this is the source of the character’s quality; “Nature is one of the sources of all things, not the self-obtainment of me”[16], nature is the source of the nature of all things, and it is everywhere in all things with the bending and extension of the atmosphere, not for me to own. The nature and the feeling of nature cultivate all things across the country. The shape of all things comes from the atmosphere, and the nature of all things comes from the nature, that is, “the blockage of the six communion is my body; the sheer of the six communion is my nature” [17]. The sky has the feeling of the six-heavy yang and the two ends of the yang, and people and things also have the feeling of people and things because of their atmosphere and nature. “The six-held produces all things, and even the differences are not touched in a moment, and the nature is the way of heaven.” [18] Liuhe cultivates all things, and although the various things suffer from them, the inner nature is not touched in a moment.
Everything can be felt, but there are differences in the ability to feel. “All things have this nature. They are open and blocked, so they are different from people. Because they have thick and thin, they are different from wisdom and foolishness. The blocked one cannot be opened, and the thick one can be opened and opened is difficult, and the thin one can be opened is easy, and it is easy to open it, and it is the same as the sage” [19]. There is a difference in talent between people, which is brought by TC:
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