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The relationship between the original intention and the cognitive format in Xiangshan’s mind
Author: Baocai.comHe Jun
Source: “Reading the Dan School”, 2021 Issue 2
Abstract
The cognitive format structure formed by the ages of four to thirteen in the mountains of Xiangshan has become a stable structure of Xiangshan’s mind, which is closely related to his thoughts. This format is composed of two related departments: one is the relationship between the mind and the universe, which is characterized as the fate of “My heart is the universe, and the universe is my heart”; the other is the relationship between the mind and things, which is characterized as the fate of “Things within the universe are the things that you divide into your own affairs, and things that you divide into your own affairs are the things that you divide into your own affairs.” The full text is divided into three parts: First, analyze Xiangshan’s transformation of vector space into humanized space, thereby establishing the subjectivity of the mind; second, discussing Xiangshan’s marking and meaningful implications for vector time, and establishing the way of doubt, so that the mind of the subject has value implications; third, bright Xiangshan makes the mind face work, thus making the mind consistent with the principles presented in the event. Although the understanding format of Xiangshan Mind Learning was formed in her childhood, it did not seem that Xiangshan Mind Learning was solidified; on the contrary, in the process of Xiangshan Mind Learning’s development with its main life, this understanding format constantly contains new content, and is fully realized in Xiangshan Mind Learning, making it rich and profound.
Keywords: Xiangshan Mind Learning; Format; Universe; Things;
Zhu Zi and Yang Ming learn about the changes in the number of things, and the development of their thinking has clear points and stages, and at the same time, it also constructs a systematic thinking system. Xiangshan (1139-1193) has a big difference. Since the age of four, “asking about what Liuhe is like”, the eighth year old doubted that there were three chapters of Zi recorded in “Theory of the Scholars”, and read “Mencius” and recognized Zengzi, and “When the time of hearing people talked about Yichuan”, and raised questions about Cheng: “Why is Yichuan’s words different from Confucius and Mencius’s words?” Finally, he reached the tenth At the age of 3, “because of the meaning of the universe, I am determined to learn the holy learning”, “I suddenly said, ‘The Yuan Dynasty is in vain. People and all things in vain are in vain.’” Then he wrote in a book that says:
The affairs in the universe are divided into the affairs of oneself, and the affairs in the universe are divided into the affairs of oneself.
The universe is my heart, and my heart is the universe. There is a saint who comes from Donghai, which is the same mind and the same principle. There is a saint who comes from the West Sea, which is the same mind and the same principle. There are saints coming from the South China Sea and the North China Sea, which is the same mind and the same principle. There are saints coming from thousands of times to thousands of times, and there is no difference between this mind and this principle. 1
It can be said that Xiangshan’s mind has already been establishedAfter that, there will be no changes in his life. Mencius explained Confucius’ conspiracy against water:
The source of the gangster is reluctant to leave the night, and then he can grow his family and then go all over the world. 2
Xiangshan likes this explanation very much and uses it again, either as a slang or as a self-report, which is a realistic and abstract representation of his own thinking. In fact, the author of “Nian Ju” also fully understood this point and focused on explaining this point. Therefore, after quoting the two passages of Xiangshan’s writing books, he continued to explain: “Therefore, those who have learned the enlightenment are mostly the word “cosmic.” He also quoted four passages as evidence, saying:
The way to block the universe, and there is no need to hide. In the sky, it is called yin and yang, on the earth, it is called soft, and in the man, it is called benevolence. Benevolent and righteous are the original intention and conscience of a person.
It is the reason to fill the universe. The six-hexi moves here, so the sun and the moon do not pass through but the four hours are not broken; the sage moves the suitcase slipping over the blue ground bricks, leaving two traces of water. Therefore, the punishment and punishment are clear and easy to treat.
This principle interferes with the universe. Who can escape from it? It is auspicious to escape from it. The smoothness is auspicious, and the opposite is auspicious.
The universe has never been limited to people, but people are limited to the universe. 3
However, the major research and discussions all took Xiangshan’s life, taking his age, academic career, office work, official career and temple as the festival points, and divided the Xiangshan Mind Program into several stages, thus confirming his early thinking or deeming it as “an occasional structure”, or thinking that “it was finally formed after a considerable ideological development process.” 4 Although these discussions all say that the thoughts of Xiangshan from the age of 4 to 13 in “Nians” are correct, they are actually just a story; and the conceptual analysis of the mind and the logical structure presented along the stage, the more precise the analysis is, although it is not beneficial to Xiangshan’s understanding of the mind, it always feels like “talking about the tower”. 5. When discussing differences with this type of research, Mou Zongsan thought that “the study of Xiangshan is not easy to talk about because he has no conceptual differentiation”, but instead presents the “movement of the three-dimensional straight body shape of the original theory”, 6. He “reports” the study of Xiangshan’s mind and then verifies it. Xu Fancheng said that it was “Energy Philosophy” and was similar to this. 7 The study of the study of Mou and Xu is sincere in its understanding of Xiangshan’s mind, which can attract people to touch the vitality of Xiangshan’s mind. However, the theme and process of the study that was established at the age of thirteen did not give real attention, or may be said to be equally depressed. Chen Shuneng of the young Xiangshan Yuan’s calligraphyDoes it have some specific ideological connotations, or is it just an abstract expression with insufficient content? What is the most basic way to promote this kind of ideological establishment? And what kind of efficacy and meaning does it have in the entire Xiangshan Mind? In fact, I still understand the important problems that need to be collapsed by Xiangshan’s mind.
1. The determination of spatial positioning and subjectivity
What is very interesting is that when Zhu Zi was four years old, there was also a question girl like Xiangshan who raised her head. When she saw the cat, she realized that she put down her phone and pointed to the table. “Zhu Xi Nian Jue”:
The teacher, the teacher, was young and enlightened, and was able to speak, and (father) said to him, “It’s heaven.” He asked, “What’s above the sky?” He exclaimed him. 8
If you don’t add any details, Zhu Zi’s “What is above the sky” and Xiangshan’s “What is the Liuhe” can be simply regarded as the children’s brilliance, but if you add any details, you can find that the two people’s questions still have obvious differences. Zhu Xi’s question of “What is above the sky” confessed that he regarded the inner world as a structure composed of many objects, so in addition to the visible structure, there should be different objects. The recollection of Zhu Xi’s later remarks in the sixth-year-old article of “Zhu Xi’s Age” clearly proved this point with a step further. This article quotes “The Book of History” and says:
When a certain person is five or six years old, his heart is worried: What is the heavenly body? What’s inside? 8
Xiangshan’s pursuit is negative, what “Liuhe is in the end” expresses is that the inner world does not have a restrictive structure, but a vector extension. “Years” 13th-year-old article:
Teacher, since he was three or four years old, he thought about what he could not get, and as for not eating. (Father) Xuanjiao Gong praised him, and then he put it aside, but the doubts in his heart were finally there. After more than ten years old, I read the ancient books to the word universe. The interpreter said: “The heights of the four directions are called the Yu, and the present is called the Zhou.” Suddenly, the saying goes, “The Yuan Dynasty is unreal. People and all things are in the Wuxi.” 3
This paragraph of records is very clear. Xiangshan realized that “The Yuan Dynasty is unreal” because of the interpretation of the word “univer
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