【鄒嘯宇】“體用相須，貴體一包養app重用”——論張栻政治哲學建構的基礎理念

1. The inner sage and the outer king rely on each other and form each other

Confucianism is originally the teaching of the unity of the inner sage and the outer king. It is not just to teach people to cultivate themselves and achieve virtue, but to be loyal to others, and to be strong, govern the country, and pacify the whole country. “The Book of Confucianism·Li Ren” says: “The Master’s Way is loyalty and forgiveness.” (Please keep your loyalty and express your forgiveness) “Talents·Big Learning” says: “In ancient times, those who wanted to show their virtues to the whole country first govern the country and then sat back to the service station, and started to use short videos, but didn’t know what to see; those who wanted to control the country first consolidate their family first; those who wanted to cultivate their family first cultivate their body… Cultivate their body and then cultivate their family, and then govern their country and then govern their country and then peace in the whole country.” [[6] “Talents·Doctors of the mean” also says: “The kindness is not to be self-cultivated, so they become things.” 彩票彩票彩票网VIP彩票网站票网站票网站票网站票网站票网站票网站票网站票网站票网站票网站票网站票网站票网站票网站票网站票网站票网站票网站票网站票网站票网站票网站票网站票网站票网站票网站票网站票网站票网站票网站票网站票网站票网站票网站票网站票网站票网站票网站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站� Zhang Feng inherited this foundation of traditional Confucianism. He said: “Those who earn money understand their virtues, and use their virtues to understand others. To achieve oneself and things is one way.”[[8]] “The meaning of not be patient with others is to do with others’ minds… To achieve oneself and things is different.”[9]] “The way to learn is to understand the virtues, to be civil and approachable, to achieve oneself and things is to achieve oneself and things.”[10]] Here, he retorts the meaning of not being able to make oneself and things. Because becoming oneself is the inner sage and virtue, and becoming something is the outer king’s life, this is to emphasize the unity between the inner sage and the outer king. [[11]博官网] In Zhang Feng’s view, this kind of unity is a kind of unity that is supported by each other and made by each other, not a kind of unity that can completely determine everything from one aspect. In other words, not only does the teaching of inner sage and virtue have a solid influence on the development of the worldly activities of the outer kings, but also the development of the worldly activities of the outer kings also has a serious impact on the reality of the teaching of inner sage and virtue. The two are a proof-making relationship between mutual integration and mutual promotion and mutual development. This can be mastered by his understanding of the interaction between self-becoming and being a thing, benevolence and wisdom, learning and governance.

First, in terms of the relationship between the relationship between the self and the formation of things, Zhang Feng not only advocates that the self-contained things are the basis of the self-contained things, but also determines that the self-contained things have a major impact on the self-contained things. He said: “Learn to achieve oneself; what is called “becoming things” is especially “becoming oneself”. Therefore, the ancient learners cling to themselves, and the way of establishing oneself and becoming a human being is also here… Since they are not established, they cannot form a body, so why will they meet others?”[[12]] In his opinion, learning is to achieve oneself, that is, to achieve one’s own character and personality, and the creation of things is to promote oneself from becoming oneself to achieve others. If you can become oneself, then the way to become something isThis can be clearly seen; if one cannot achieve oneself and stand at the most foundation, then one cannot achieve things. In other words, becoming a person is the condition and basis of becoming a thing, and becoming a person must be based on becoming a person. This is the most basic position to clearly demonstrate oneself. Of course, Zhang Feng not only determined the sexual influence of Cheng Ji on the finished product, but also fully understood the impact of Cheng Ji on Cheng Ji. He said: “If you lose others, you are not the one who becomes something, and if you lose words, you are not the one who becomes yourself. However, if you do not become something, you will not harm yourself.” [[13]] In his opinion, if you cannot achieve something, you will not harm yourself. This means that the reality of becoming something and not becoming something will also have an impact on the reality of becoming oneself. Therefore, for Zhang Xiao, on the one hand, the finished product must be based on the self-esteem, and at the same time, the self-esteem must be sufficiently realized in the form of self-esteem. The two are related to each other’s influence and influence. This is to inherit and exert Confucius’s thought of “A benevolent person, he wants to establish himself and establish others, and he wants to achieve others” (“Speech·Yongye”).

Secondly, Zhang Feng also mastered the interaction between self-cultivation and object from the perspective of the body, and this important body is now in his discussion of the relationship between benevolence and wisdom. He said: “The article “Zhongshu博取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取取� href=”https://twsugarhug.org/”>Female College Students’ Care ClubFor him, becoming oneself is benevolence, benevolence is body; forming things is wisdom, and wisdom is use (that is, the use of benevolence). Therefore, the relationship between self-formation and object is the relationship between benevolence and wisdom, body and use. The reason why self-cultivation is benevolence is because the most basic foundation of self-cultivation is to establish one’s own moral character, that is, to show the original intention and kindness; the reason why object is wisdom is because the reality of object lies in the benevolence