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Zhang Feng’s Taoist thinking and its contribution to the Confucian tradition
Author: Mao Li (Sichuan Master’s College of Historical Civilization and Games)
Source: “History of Chinese Philosophy” 2021 No. 1
Abstract: The concept of Chinese Taoism has existed since ancient times, and the Taoism of benevolence has become the focus of Confucian state thinking. Zhang Feng advocated Zhang Feng’s way of Confucian sages, believed that “benevolence” was the longest of the four virtues, and emphasized the nature of the mind and nature to speak benevolence, know benevolence and seek benevolence; Zhang Feng’s discussion and the tradition of Confucianism promoted Zhou Dun-san and the two Chengs, inherited Mencius, and in the Qiandao period, Zhang Feng had already formed Zhou Dun-san, Er Cheng, Zhang Su and other northern parts. The Taoist thinking of Confucian Confucianism in Song Dynasty; using Confucian classics as the body, using the school as the base to teach and teach disciples, setting up temples to worship and advocate Confucianism, emphasizing the meaning of understanding and promoting profit, emphasizing Taoism and applying it to the world, and making major contributions to the inheritance and development of Confucianism.
Keywords: Zhang Feng; Daoism; Ben Ren’s Word; Zhou Dun-san; Er Cheng;
Regarding the “Taoism”, since the founding of the New China Tree, scholars such as Youlan, Zhang Liwen, and Tom Yijie had already discussed “Governance” and “Taoism” in the 1960s of the 20th century [1]. After the transformation and opening up, the research and development of Taoism and Taoism thinking gradually increased. The academic community has determined that Zhu Xi’s contribution to the establishment of the Confucian system of scheming, but he has not yet been devoted to Zhang Feng’s Taoist thinking, and his position in Taoist history is mostly concealed by Zhu Xi. In recent years, the academic community has made progress in related research on Zhang Feng, and Zhang Feng was also involved in discussions on the Taoist sect of the Song Dynasty, Zhu Xi’s Taoist sect and related research. For example, the american Han student Tian Hao paid attention to Zhang Feng in the southThe position in the history of Song Daoism. [2] German scholar Su Feixiang believed that the 12th century was used in academic tradition. Li Liuxiu applied the word “Taoism” in a letter to Zhang Feng’s father Zhang Jun, and considered that this usage was earlier than Zhu Xi used the word “Taoism” before 1164 (Zhang Jun’s death). [3] Hu Jie also examined Chen Pingfu and Zhang Feng Transportation and approved the “Taoist” earlier than Zhu Xi through his discussion on Chen Pingfu and Zhang Feng Transportation [4]. Chen Fengyuan was in discussion and Zhu Xi and Zhang Feng integrated “static” and “respect”, analyzing “neutral” and “benevolent speech”, and completing the academic contact [5]. Today, the dimensions inherited from the Confucian state are not enough for Zhang Feng’s research and discussion. This article discusses Zhang Feng’s Taoist thinking and contributions based on the existing research and discussion.
1. The Way of Tao: It advocates the way of Confucian sages
From Confucius and Mencius, there has been a Taoist idea in Confucian thinking. Since Korea increasingly proposed the Taoist statistic in the Tang Dynasty, it has been said that Taoists have understood from the two aspects of “Tao” and “Tian”. In terms of Confucian state, “benevolence” is the basic model of Confucianism. Confucius advocated the guidance of benevolence, Mencius proposed the way of benevolence and righteousness, and advocated tyranny. The way of benevolence and righteousness became the focus of Confucian state thinking. In the Tang Dynasty, Korea said: “The kindness of love is to be kind, and the meaning of being suitable for it is to act and to be able to do it. Therefore, the way of saying Tao is enough to be self-righteous without external virtue. Benevolence and meaning are named, and Tao and virtue are in lieu of position.” By the Song Dynasty, benevolence was also the focus of Confucianism. Zhang Feng’s emphasis on Confucianism and the same discussion on the connotation of Confucianism’s focus on Confucianism’s state of mind. In Zhang Feng’s thinking system, Ren’s speech is also the focus. In the “Records of the Reconstruction of Yuelu Books in Tanzhou”, he said: “If you want to become a talent, you can spread this way and gain access to it.” Zhang Feng’s words “transmit this way” is obviously the way of translating the Confucian sages. “As for Confucius, he wrote it as a big ritual, and then he created the tragedy of the world without any tragedy. What is the difference between the result? It is said that benevolence. Benevolence is the heart of the human heart, and he will establish his destiny, and know the whole country and kill all things… Good, Mencius’s gain was passed down by Confucius, and it developed deeper!” [6] It is clearly pointed out that Confucius had passed down by countless tragedys in countless tragedys in many worlds, and Mencius’ gains were passed down by Confucius.
Zhang Feng’s Ren’s statement not only scatters many of his works, but also Zhang Feng specializes in writing “Zhu Si Yan Ren”. According to the “Records of the Year of Zhang Xuan”, the book was written in the sixth year of Qiandao (1170). QiandaoBaobao.com Seventh year (1171), Zhang Feng wrote “Preface to Zhu Si’s Words on Ren”. In the ninth year of Qiandao (1173), “Zhu Yuanhui wrote “The Book of Ren”, and the public and his books were difficult to doubt.” In the same year, Zhang Feng “published the book of Ren” and “revised the book of Ren”. During the period, he recounted the book of “Ren” and said “Ren”. During the period, there were many books between Zhang Feng and Zhu Xi, Zhu Xi, Fan Bochong and Wu Huishu, and it was not difficult to see it now.Baobao.com The changes said by Zhang Fengren.
(I) Benevolence is the greater of the four virtues
Zhang Feng brings benevolence and righteousness and gifts原文, and discuss wisdom, and believe that “the principle of love is benevolence, the principle of appropriateness, the principle of letting it betrayal, and the principle of knowledge is wisdom.” (“Collected Works” Volume 18, “Theory of Benevolence”, “Zhang Bai”, page 1031) Benevolence is one of the four virtues of humanity, and when discussing the relationship between the four virtues, Benevolence is the basis, “What we call love is the heart of the six living beings, and what it is born from. Therefore, benevolence is the long and capable of both virtues. However, there are four in nature, so when it comes to emotions, it is the end of jealousy, shamefulness, long and shortness, and reticent, and what we call sadness is not unhappy. This is why personality is used in body, and the way of heart is dominated by personality.” (Similar to above, 1031-10 Page 32) It is believed that the key to benevolence is “low and sweet”. “Therefore, benevolence is nothing to be low and sweet. Once one’s own personal control is defeated, it is concealed and public, and the principles of his love are completely hidden in nature.” It is believed that the four virtues of benevolence, righteousness, kindness and wisdom are promoted by benevolence. “The body of tranquility and benevolence, righteousness, kindness and wisdom is moving and obscene, shameful, rebellious, and short-term. Its name and status cannot be compatible, but only benevolent is If you can recommend it and get the right one, it is the place where the meaning is preserved; only the benevolent is to be respectful and have a good reputation, it is the place where the gift is preserved; only the benevolent is to be able to understand but not be ignorant, it is the place where the wisdom is preserved. This can be seen that he is capable and understands… However, those who learn can not take the key to seek benevolence, but those who are benevolent can not take the truth as the way for benevolence! ” (Ibid., page 1032) describes the main point of “seeking benevolence” and the key to “low and sweet head”. Zhang Feng led to a low-cost and sweet way to seek benevolence based on Mencius’s “human heart”.
(II) Use the mind to speak benevolence
Zhang Feng attaches importance to the position and influence of the “heart”. “Therefore, Mencius said that ‘benevolence is the heart of man’, which is also reflected in the four virtues of Qian and Kun in the Book of Changes, and is collectively referred to as Qianyuan and Kunyuan.” (Same as above, page 1032) “Heaven is nature, heart, the mind is different, but the body is the same” (“Speaking of Mencius, Nanhua Teacher, Mencius” Volume 7 “The Heart of the Heart”, “Zhang Bai Collection”, page 585). Obviously, Zhang Feng has transformed the subject’s “heart” body. “heart” is not only the essence of thousands of things, but also can consoli
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