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Talk about “Knowledge” in “Theory”
Author: Zang Hong (Translated by Marxist School of Anhui Teachers and Fans)
Source: “Anhui Teachers and Fans Major. Humanities and Social Sciences Edition”, 2020 Issue 2
Time: Confucius was the 11th March of the Gengzi in 2570
Jesus April 3, 2020
Abstract
“Knowledge” is a focus of thoughts that are permeated by Confucianism, Taoism and Buddhism, and is common to “wisdom”. If it is not interfered with by false thoughts, it is the wisdom of “Prajna”. “Knowledge” is the most basic expression of the body of life, so it is simply called “original knowledge theory”, which is said by wisdom. “The Book of Thoughts” uses the relationship between “knowing is to know, and not knowing is to know, which is to know”, that is, the relationship between “knowing” and “being known” and “being known”, and the relationship between “knowing” and “being known” and “being known” are not as good as those who like it, and those who like it are not as good as those who like it”, and the relationship between “general knowledge” and “learning knowledge” from “knowing”, “being a good person” and “gifting”. It has made a profound and pure description of “original knowledge” from “knowing” and “benevolence”, “meaning” and “gifting”. “To be a friend” in the most specific things, and to view “God’s will” is the most basic feature of “Theory”, which is precisely this feature that determines that it can guide people into China’s life and life view more than Buddhism and Taoism.
Keywords: Know; but capable without learning; benevolence; ritual; tribute;
The word “zhi” is nearly 40 times touched the word “zhi”, most of which come from Confucius’ mouth. “Knowledge” means “wisdom”, that is, “clearity”. In Confucius’s teachings, the importance of “knowledge” is not to act, but to act as a noun, that is, to be clear. Therefore, this article only talks about “knowledge” from the perspective of wisdom, that is, it is important to talk about “knowledge” in the sequence of benevolence, righteousness, gift and wisdom mentioned by Confucius.
1. “Knowing” and “not knowing”
The chapter that focuses on “knowing” in “The Book of Thoughts”, and when it comes to Chapter 17 of “The Fortune”, its original text is:
The Master said: “For example, do you know women? Knowing it is to know it, and not knowing it is to know it, which is to know it.”
The commentator has compared the explanation of this chapter in a more classic way: 1. Zhu Xi’s explanation. He said, “Zi Lu is brave and has strengthened what he does not know as knowledge. Therefore, the Master told me, “Do I teach my daughters how to know it? But those who know think it is knowledge, and those who do not know think it is unknown. Even if you cannot know as much as you know, and without self-deception, you will not harm your knowledge.” [1]58 means that the principle of seeking knowledge should be to understand it, and if you do not understand it, you will not understand it. Don’t force it is to ignore it. Zhu XiI think this is developed on the line. Because of this, Zilu is so brave, he will not be able to suffer the disadvantage of being strong and not knowing what he thinks he knows. Obviously, this reason cannot be established. Because there is no necessary connection between “being brave” and “being strong and unaware of it”. In fact, Zilu did not commit the problem of “strengthening and not knowing to know”, but as the wise man Ouyi said: “Zilu is dedicated to knowing and knowing, and only when he is ignorant of his mind is called knowledge; it is not that he is ignorant of knowing and not knowing.” [2]237 This is a direct response to Zhu Xi, telling him: Confucius’ chapter is indeed developed against Zilu, but what he is not about “strength and not knowing to know” you say, but the “omniscience” he asked for. Anyone who has read “Theory” knows that Zilu is indeed a person who seeks “omniscient”. You can just look at what he asked Confucius: What is “death” and how to “work ghosts and gods” and other problems.
The second is Li Zehou’s explanation. He said: “The emphasis on the pursuit of knowledge here is still a practical implementation of sensibility… One of the characteristics of Confucius and Confucianism is denied that they are natural and the leader, and that they admit that there are things that they do not understand or understand. Here, they believe that “unknowing” is also a kind of “knowing”, which shows that “knowing” is forever infinite, just as human beings are infinite existences. As long as they are constantly tired, they will continue to move forward towards the infinite and eternal progress. This is why Confucius rarely said that ghosts and gods are born in death and human beings are the way of heaven. This is why. It seems very ordinary, but in-depth. It reminds people that they must recognize their own infinity in order to be more depressed; only by knowing that they are ‘not aware’ can they be ‘knowing’, which is the wise man.”[3]66 Li’s explanation, compared with the previous explanation, is that he emphasizes the infinity of “knowledge”, emphasizes the infinite to infinite transcendence, and interprets the “knowledge” of “that is knowledge” as the “wisdom” of “wise”, which is very obvious, and is also in line with Confucius’ thoughts. Because for Confucius, “clear virtue”, “stop at the highest good”, understanding of “nature and the way of heaven”, “learning from the bottom of learning”, etc., are all about the transcendence of “knowledge”, that is, “clearity”. This kind of “intelligence” is a “large understanding” that masters the overall “cosmic-life” system, rather than a “small wisdom” that analyzes specific things. However, it must be pointed out that Li’s view also has a serious lack, which is that he did not separate the “knowledge” of the “original body” from the “knowledge” of the “original body”. He did not know that as long as the “knowledge” of individuals is infinite, the demand for “harvestment” is infinite and eternal, because it is whole, full, lifeless, dirtless, lightless, no increase or decrease. Of course, infinity does not leave infinity, it must be expressed through infinity. The correct understanding should be an infinity and infinity unity. The shortcomings of Li’s family are that he has neglected the infinite in his emphasis on “infiniteness” in “knowledge”. thisThe problem, as mentioned above, will not be explained in detail here.
The third is Dong Zizhu’s explanation. He said: “The focus of this passage is the last sentence: ‘It is knowledge’.” He also said: “What is ‘knowledge’? Knowledge is ‘knowledge’; “Doesn’” to admit ‘not knowing’ is also a kind of ‘knowing’.” He also said: “Anyone’s ‘knowing’ is infinite, and the ‘knowing’ of the omniscient’ system cannot exist. The infinity of ‘knowing’ of ‘knowing’ is to recognize the infinity of the ‘cosmic-life’ system, infinite and infinite unity, the unity of knowledge and ignorance, and the acceptance of ‘not knowing’ is the condition of ‘knowing’, that is, the ‘in’ of ‘cosmic-life’ system, that is, the ‘in’ of ‘cosmic-life’, that is, the ‘cicada’ The most good thing is. At this time, even if you know that any “knowledge” is a unity of knowledge and ignorance, there is no absolute knowledge and absolute ignorance, your “clear virtue” will be united with “clear virtue”. You will find that “clear virtue” is not as good as “clear virtue”, and “clear virtue” is not as good as “clear virtue”. The movement of the most good is exactly the bright virtue . Then you will not refuse anything casually, prefer anything casually, nor will you simply judge everything with the momentary view of the color of the times, and your mind will naturally become wise. ”[4]59 Compare Dong’s explanation with the two subsequent explanations, and you will find that he is from behind. That is to say, he said everything the former said, and he said nothing the former said. For example, he said “it’s knowledge” as the focus of this chapter, which is something that others have never said. In fact, it is exactly like this: “knowledge” – the general phenomenon of the cognitive activity, “knowledge”, “not knowing” – the “knowledge” of the body of life, and also ̶
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