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The breakthrough of the Chinese axial period: Why does the “body” become the target of “cultivation”?
Author: Chen Lixing
Source: “Qizhou Major Research (Social Science Edition)” 2020 Issue 3
Content summary: The inner connection between humans and the Tao and the way of heaven is the awakening of the special existence position of human beings, the awakening of the “classical consciousness” of human beings, and the awakening of the respectful consciousness of human beings, this is also a symbol that Chinese philosophy breaks through. Despite the influence of the Yin and Zhou dynasties, “cultivating virtue” has become the theme of “energy inward movement”. The “fearing consciousness” behind the Zhou people’s “respect for virtue” also has the “nature of morality”. However, this “virtue” is limited to those in power and is still not as good as ordinary people. More importantly, the “respect” is based on “respect”. Its original movement is not the emperor and the marquis’ prayer for blessings. Confucius held indigenous teaching for his own learning, and his “learning” was firmly determined by the cultivation of the learner himself and the cultivation of his complete personality. Since then, the broadness, purity and self-sufficiency of the virtue world have been proven. In fact, “self-transformation” and “transcendent breakthrough” are both characteristics of the axial period. Only Chinese civilization’s “self-transformation” and “transcendent breakthrough” always hold a relationship between “non-reach” and “transcendent world”. The widespread “self-transformation” phenomenon in the axial civilization has always been developed in the humanization, humanization, localization and even physicalization in Confucianism. The Confucian understanding of the “body” of self-cultivation has determined the humanistic background of the Chinese civilization that has broken down the mind of “geography” and “local text” with human beings as the middle. Why does “body” become the target of “cultivation”? Why does Confucianism use “body” to instigate the self-transformation object in Eastern religion and philosophy? There is an Ontological difference between the “cultivation” of “body” and the “cultivation” of ordinary utensils and objects. Due to this unique understanding of the “body”, the Chinese axial period of destruction has always been developed in humanization, humanization, localization and even physical transformation.
Keywords: Axial period/Studying the Self/Distinguishing between humans and birds/
The “Axial period” has been widely used in the fields of philosophy, religion, society, theology, history of political thinking, civilization science and other fields. In the 1980s of the 20th century, many scholars began to use it to describe the breakthrough of Chinese thinking. “Out to the 可以本” or”Inner-oriented beyond” is regarded as a basic feature of Chinese philosophy and the axial breakthrough of Chinese thinking. Confucius injected into the “moral fantasy theory” into the new prominence of the taxi level, and “cultivating virtue” became a broad “energy inward movement” and the “original consciousness” expressed by this were even considered a broken ambition by the female college student care club. This article points out a step further in this paper that since Confucius, “distinguishing between man and birds” has become a humanistic self-conscious verb, and the “being a human” consciousness and self-cultivation consciousness have risen to a level of existence. In connection with this, the concepts of “virtue” and “giving missions” and “good news” can be completely separated and show their own indecisiveness, self-sufficiency, and purity. The meaning of “cultivating oneself” is to view “self-cultivation” as the theme of the Chinese civilization breaking down in the heart, which is to double the characteristics of Chinese thinking. Confucianism’s unique understanding of “body” determines that the Chinese axial mind always adheres to the relationship between “nothing and no one leaving” in the “world”.
1. Axial Age
Aspers proposed that China, India and the East had parallel energy movements between 800 and 200 BC – human consciousness realized the existence of the whole body, its own copywriting: and its own limitations, and its disregard for the previously received concepts, habits, and environments. This was reviewed and discerned. “Fool” found a “foundation of origin” beyond the sexuality, namely, “man proves to be talented and compares himself with the entire universe in terms of energy. He found the foundation of origin that advances him to himself and the world within himself.” This “awakening consciousness” cultivates “the result of the creation of all the history of human energy from here” and lays the foundation for the “foundation of the existence of human energy” [1]. Interestingly, before Yasbeles, I also observed similar energy jumping phenomena: “Humans have staggered for more than ten thousand years in the journey of evolution. Suddenly, the four Chen people with the greatest impact on the late civilization: China, India, Israel, and Greece were all around and raised their heads and set off their steps. About 1,000 BC, in these four countries People all sing and recorded their songs in words to spread them to their descendants… After a few hundred years, they realized in the four places, and followed by the emergence of more reliable historical records. “[2-3]
The Age of the Jaspers said that in the East was once high and low, except for the 20th century and 50th year, Vorglin (Eric) Voegelin, 1901-1985) in his masterpiece “Sort and History”, proposed that the first millennium BC had appeared in the divergent civilization of humanity (Multiple aThere are only a few who respond outside of nd parallel leaps in being). It was not until the 1970s that the famous Han scholar Benjamin I. Schwartz (1916-1999) convened a seminar on the Axis of the Age (Roma, 1972; Venice, 1973) and published a special book on “Light, Revelation and Skepticism: The First Millennium BC” (see Daedalus Vol. 104, No. 2. Spring, 1975). The situation began to change. This issue of the article describes the internal dynamics of the axial civilization beyond the rupture, the influence of intellectuals, and the transformation of social politics. This is regarded as an ambitious event that represents the rejuvenation of the axial civilization. In the 1980s, the famous socialist Samuel N. Eisenstadt (1923-2010) described the axial expression of the axial time from a comparative historical social science perspective, reminding the nature of “outside” vision, the purpose of the pattern and the divergent form of the axial meaning in the divergent axial civilization [4]. He also revised Max Weber (1864-1920)’s understanding of Confucianism, calling Confucianism a kind of “This-worldly transcendentalism” [5]. After entering the Neocentric period, the Axial Era broadly expanded to the world history fields such as language, religious evolution, and Egyptian and Assyria [6-7]. It can be said that the Arizona era has been widely used in the fields of philosophy, religion, society, theology, history of political thinking, and civilized science.
However, doubts about the Axial Era have not stopped. Some scholars believe that the Axial Age is a “descriptive historical concept”, “too ambiguity, too general, too single, too thoughtful, too criticized, too much value support”, “it is better regarded as analytical or effective virtual structure” [8]; Some scholars also pointed out that although Jaspers claimed to fight for exclusiveism, he did not think of himself as a “new exclusivity” that opposed non-allergic civilizations. His own position was to rebuild a unique characteristic of Greek and Joseph-Christianity. Some people even criticized the creation of the characteristics of the axial period, such as the “organizational existence, the human being and its infinite self-perception”, which are related to his own insights into preserving philosophy. He introduced his “predecessor” to other civilization paradigms [9]31-32①. Among the learners who receive the words of the Axial Age, there is no difference between benevolence and wisdom in how to engrave the characteristics of the Axial Age.
The doubts of late Chinese thinking have been studied in the era of axial minds, and the same has not yet been resolved. Can this worldliness, which is deeply rooted in Chinese civilization, also have a tight relationship between “outside” and “secular”? Jaspers’ description of the characteristics of the Axial Age is too focused on religious orientation and politicsSocial changes are not important. This may be suitable for Israel and India. Can it be suitable for China and Greece? [15-16]? The time of the Yaspers is only similar to the late Zhou Dynasty in the history of Chinese contemplation, rather than the period of the three kings and officials. Therefore,
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