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Exploration of “The Doctrine of the Mean”: Mind and Nature and Appreciation
Author: Yuan Jinxi
Source: “Zhengzhou Major: Philosophy and Social Science Edition” 2018 Issue 2
Time: Confucius was the 2570th year of the Gengzi Mid-Spring Day on Xin Chou
� Jesus February 28, 2020
Author introduction:Yuan Jixi (1958-), male, from Shanghai, professor at the National Academy of Chinese National Studies, doctoral supervisor. The purpose of important research and development is aesthetics and Chinese literature.
Content summary: “The Doctrine of the Mean” is a Confucian classic born in the Western Han Dynasty, and later became a chapter in “The Four Books”. This classic focuses on impartiality and has been discussed many times. It has a great impact on the paradigm construction of Chinese aesthetics. Among them, the “soft and gentle” teaching and the “self-instruction” and the “self-evident” and the “self-evident” aesthetic cultivation methods have deeply developed the personality paradigm and aesthetic standards of Chinese aesthetics. Exploring its relationship with the deep-level structure of Chinese aesthetics from the beginning is the main topic in tomorrow’s Chinese aesthetics research.
Keywords: “The Doctrine of the Mean”/Essaying the Beauty Paradigm/Taking Integrity as Beauty
“The Doctrine of the Mean” is the 31st chapter in the Confucian classic “Treasures”. After Zhu Xi packed the annotations, it became the most profound classic in the “Four Books”. It was born in the Western Han Dynasty, not occasionally. In his 1925 “Thoughts on the View of the Scenes” written by Mr. Lu Xun, he sighed that he longed to think that many Han people would open it [1] (P197). The book “Doctor of the Mean” expresses the overview of the Western Han Dynasty: “Zhong Ni’s ancestors described the Shun and wrote about the civil and military; when the heavens were above, they scattered water and soil. They were like the six-member learning, and they were all over the land. They were like the mistakes of the four-member learning, like the sun and the moon. All things were nurturing without harming each other, the Tao was parallel without contradictory, small virtue flowed, and the virtue was transformed. This is why Liuhe was big.” “Doctor of the Mean” is not only the key book of the Confucian learning of the mind and nature, but also has great influence on Chinese aesthetics, which initially laid the foundation for the Chinese paradigm of aesthetics. These paradigms have a major inspiration for us to understand the characteristics of Chinese aesthetics.
1. Correcting the cultivation of the personality of people and sympathizing beauty
Focusing on the cultivation of the personality of people is the main content of Confucianism in the pre-Qin Qin. This cultivation, based on the cultivation of the tribute education system, has been continuously developed and transformed into the relevant aesthetic paradigm. Confucius’ “Six Arts Teachings” adhered to the civilization tradition of the Xia, Shang and Zhou dynasties, summarized this paradigm of personality cultivation, and became the main component of Confucian civilization. Sima was moved in “Historical Records: The Seventeenth Family of Confucius”: “The Grand Historian said: “Shi Gong said: “Sai You: ‘Look at the flat ground, and go to the place where you go to the place where you are in the morning.” Although you can’t get there, you yearn for it. I readKong’s book, I want to see how it is. It was suitable for me to visit the Jonnie Hall and the clothes and gifts. The students gave their family time to pay their respects, but I only stayed back and couldn’t go to the clouds. The kings of the whole country have paid tribute to the public, and they were no longer able to pay tribute at that time. Confucius was a commoner, and he had been passed down for more than ten years, and those who learned it followed him. Since the emperor gave me a title, China’s words that those who say the Six Arts are compromising with the Master can be said to be the most holy!”
Simao praised Confucius inherited the tradition of the Zhou Dynasty’s tribute civilization, and used common people to formulate the Six Arts to convey descendants. Those who learn to follow them, and descendants of emperors became commoners. Those who say the Six Arts regarded Confucius as Baobao.com can also be said that Confucius laid the foundation for the six teachings. The paradigm of aesthetics and the paradigm of aesthetics. The paradigm refers to the network where people know things. The paradigm of aesthetics is to criticize aesthetics and literary criticism. The comprehensive and generalization of evaluations has the characteristics of individuality and opposition, and the paradigm is a more generalized form. Some paradigms of Chinese aesthetics, such as neutrality, stylistics, French, gentle and gentle, etc., have paradigm meanings. Confucianism emphasizes the beauty of French and the doctrine of the mean. They elevate these concepts and paradigms to the level of paradigm, which has a major impact on the principles and fantasy of Chinese aesthetics. And these Paradigms are often born from philosophical thinking and ethical morality, and are derived from literary criticism. This feature is particularly obvious in “Wenxin Carving Dragon”. After this paradigm is formed, it is cultivated and conquered through the subject reasons such as artistic and aesthetics for personal energy, artistic cultivation, and aesthetics. Modern Chinese attaches great importance to the exploration and design of this paradigm. Confucius said, “Enjoy in poetry, stand in gifts, and achieve in joy.” That is, this paradigm is used in the growth stage of human differences. The Confucian “Three Gifts”, namely “Zhou Gifts”, “Gods” and “Gifts”, are the recording and development of this paradigm of personality teaching. As the main chapter in “Gifts”, the Doctrine of the Mean” touches on the connection between the mind and the essence and the aesthetic teaching, and is ultimately exquisite and main. The Doctrine of the Mean is also used in the top and the mediocre and ancient times. In ordinary terms, it refers to the way of dealing with peopleBaobao.com is in a central and gentle manner, adapting to the times and to the things. The Confucian theory originates from humanity. “The Book of Thoughts·Yongye” records Confucius’s words: “The doctrine of the mean is the virtue, is it the ultimate. “He Yan Ji explained: “Mediocre is a constant, and the way to be practiced regularly is harmonious. “So, the influence of the “Dogs of the Mean” on Chinese aesthetics is grand, but its relationship with the Chinese aesthetic paradigm has not been deeply discussed so far, which is very regrettable.
The structure of the “Dogs of the Mean” is directly related to the historical landscape of the Western Han Dynasty. This work shows the opening of people’s thinking and vision since Qin and Han Dynasty and the opening of their minds. “Dogs of the Mean” points out: “Tomorrow, they will be trained, written, and traveled together.” Even though he has his own position, he does not dare to give him a gift without virtue; even if he has his own virtue. Without his position, he dare not give in. “This passage confirms the Doctrine of the MeanClassics were born in the same car and the same book, and the same social period of Qin and Han. In the “Preface to Two Earnings”, the historian of Donghan and literary scholar Ban Gu pointed out: “In the past, Cheng and Kang were not heard, but Wang Ze was exhausted but did not do anything. The first time in the Han Dynasty was decided, he had no time to give it to him. As for the Wu and Xuan periods, he worshiped officials and studied articles. The internal establishment of Jinma and Shiqu, and the external affairs of the government and the law were carried out to be prosperous and the industry was prosperous.” These statements all proved that the Xihan period, with the development of political economy, had a stalemate and a long-lasting ceremony, and became a demand of the times. In “Shi Ji: Preface to the Preface of Tai Shi Gong”, Sima Gong remembered that his father, Sima, left a message before his death: “After the secluded, he was domineering and lacked his grace, and Confucius practiced his old age. He studied the poems and his age. He has been more than 400 years old since he became a nobleman, and he has been a minister of the marquis and ministers. Let it go. Now Han is in a state of great success. The wise ruler and the treacherous ministers who died in the dead are not only the will of the wise men and treacherous ministers, but I do not discuss the history and literature of the whole country. I am very worried about it. How do you think of it!” It can be seen that the urge to retreat in the early years of Xihan is not only the wishes of the rulers, but also the self-consciousness of the literati.
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