【丁為祥】境界與生態甜心寶貝一包養網：儒家哲學的終極關懷——讀蒙培元《人與天然——中國哲學生態觀》

I remember that when the Chief Meng Teacher was 70 years old, the author wrote an article “From logical sensibility to emotionality – A brief discussion of Meng Peiyuan’s inheritance and development of the Confucian thought”, which focused on analyzing Meng Peiyuan’s inheritance of the logical sensibility of Fenglian, and its exploration of the emotionality of the Confucian subjective spirit; and in the last part of the article, he also talked about the “development of tradition and ecological thoughts”. [2] At that time, the “development of ecological thinking” importantly refers to the natural extension of the Confucian life subject energy or perhaps a random application for the problem of real ecological crisis. Tomorrow, the book “Man and Nature – Chinese Philosophy Ecological View” by Meng Teacher Chenggong is not only a historical issue that must be involved in the process of Confucianism’s construction, but also an extreme issue concerning the future development trend of Confucianism. Since the ecological view of the Mengshu teacher was discussed from Confucian history, the author alsoAs much as possible, we respond from the perspective of thinking about history, and follow the thoughts of the Mengshu, we have a serious meaning of concern for the future direction of Confucianism.

1. “Studying the International between Heaven and Man” – a serious theme of Chinese philosophy

At the time when he just told the Han Dynasty that he had abandoned the pre-Qin Dynasty, Sima proposed to himself the task of “understanding the world, correcting the “Book”, continuing the “Year”, and the “Penadiness”, “Book”, “Treeting” and “Lecture”. [3] However, after encountering Li Ling’s case, Sima proposed the following serious task for himself:

The servant was unlucky, and he entrusted himself with the incompetent rebellion of the website manager. The Internet has let go of old news, examined his actions, and read the principles of anxiety and destruction… He also wanted to study the world of heaven and man, understand the changes of ancient and modern times, and to form a one-on-one’s words. [4]

In Sima’s language, the so-called “exploring the world between heaven and man” is not only a general and huge oath, but a heavy thinking about the life of heaven – the problem of human life and life. Because since the concept of “Heaven” or “Destiny” was proposed, it has always appeared as the highest ruler of the world of life, so the “Shang” [5], which says “Heaven comes from heaven and brings prosperity to the years” and “The destiny of heaven comes from the mysterious bird, and it is also the “Shang” by Yin Bing, “I am not born with life” and “The beauty of Xibo Kan Li Xiexun, who brings the beauty of the sky, wins in the selection competition, and sings and competes” [6]. This explanation shows that for Chinese civilization, the concept of “Heaven” was originally proposed because of the supreme ruler and final origin of human things, and because Song Wei, the “life” of agricultural development, glanced at the sweet little girl opposite, about 18 or 19 years old, and was formed by concern; as for all the encounters and destiny in real life, there is no source of destiny and the way of heaven. From Sima’s inability to participate in Emperor Hanwu’s journey to Sima’s conferred Li Ling’s conspiracy, they actually blamed him for his fate and confiscated him in heaven.

From this meaning, the so-called “exploration of the world between heaven and man” actually means exploring the supreme ruler and final origin of the world of life; the so-called “interpretation of the changes of ancient and modern times” and “building a single word” are simply a historical manifestation and individual destruction of “exploration of the world between heaven and man”. In this way, the so-called “exploration of the world between heaven and man” can be said to be a systematic summary of Sima’s focus on the entire ancient Chinese civilization and its root problems.

But the concept of “Heaven” or “Destiny” not only has its own differences in the pre-Qin civilizations and the two Han civilizations, but also the two Confucian and Taoist schools that emerged at almost the same time (of course, they can also include the connection.The Mohist school also has its complete differences in the Mohist school. However, even so, “exploring the world between heaven and man” can still be said to be a cooperative pursuit of the three schools of Confucianism, Taoism and Mohism. In summary, the so-called “heaven” in ancient times refers to the unity of “divine master”, “moral mastery” and “natural biochemical”, and these three meanings have achieved their own differences in Taoism’s natural biochemical meaning, Mohism’s divine mastery, and Confucian morality beyond and the origin of morality.

In ordinary historical accounts of Chinese thinking, Taoism is often placed before Confucianism, and this important reason is that Lao Tzu grew older than Confucius. In fact, if in terms of the structure of its thinking and its social influence and influence, Confucianism is the inheritance subject and energy of the Chinese tribute civilization since the Western Zhou Dynasty, and this is exactly reflected in Confucius’ comprehensive inheritance of the concept of “Heaven” and “Destiny” since the Yin and Zhou dynasties; as for Taoist thoughts彩票彩票线网 VIPOnly, Lao Tzu, the founder, appeared as a supplement and biased person of Confucianism. The relationship between Confucianism and Taoism begins with the comprehensive inheritance of Confucius’ traditional Chinese destiny and the extreme maintenance of Zhou Rong since the Yin and Zhou dynasties. For example, in “Theory”, “Heaven” has both the meaning of divine dominance, as well as the meaning of moral origin and natural biochemical: like “Sincerely sinning against heaven, there is nothing to be seen”Baobao.com[7], “Don’t blame the heaven, do you not blame others, learn from the bottom of your studies, and know me the heaven”[8]; As for the meaning of the origin of the morality of a man, there is also “Generate virtue in me, what is Huan Zhu like to me!”[9] and “When King Wen has not, isn’t literature in the beginning?”[10] And in terms of natural biochemical, there is something saying “What does the heaven say? When it is carried out in four hours, all things are born, what does the heaven say?”[11] All these state that Confucianism, as the subject of Chinese civilization, has inherited the traditional destiny of heaven from the Yin and Zhou dynasties in the land.

As for Lao Tzu, who was a Taoist founder, his thinking always appeared as a critic of Confucianism or traditional destiny. For example, in the two notes of Sima’s meeting with Confucius and Lao Tzu, the previous notes are more important than Lao Tzu’s remarks on Confucius’ “injuring his body”: “Those who are wise and deeply aware of the death are those who like t