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Owned by the body: A preliminary study on the virtue in Confucius’ eyes
Author: Bao Caisheng Sweetheart NetworkLi Chen (Doctoral Graduate School of Political Science and Public Governance in Shandong)
Source: “Tianfu New” Issue 6, 2023
Abstract: It is not the “self” that causes pregnancy, but the body that has “self”. This is the first thing we need to know when we go to Confucius’ “body view”. Even if the boundary between the “self” and the body is often ambiguous in “Zi Say”, but as the virtue incarnation body that people themselves are, it is easily concealed by the “self”. Therefore, it is to be precise that “self-cultivation” does not impose certain manipulations on the body, but rather to remove the “self” from the body, allowing the human virtue to manifest itself. Virtue turns into the body with the triple mechanism of reflexivity, connecting people with the world at the beginning before the “self” develops efficiency.
We always engage in the use of the “self” to fertilize the body. This not only praises the authority and ability of the “self”, but also defeats the relationship between the “self” and the body: it is not the “self” to fertilize the body, but the body has the “self”. Instead, the “self” always thinks that people can directly understand and control the body directly, and have just missed the body self that the “self” produces, and has just concealed the body self. This misunderstood and concealed body itself is the virtue incarnation depicted in the classical context, the body that human beings themselves are. The human virtue incarnation includes the preservation of the physical nature, but it is not only that, but has been in contact with the world in the former “self” belt through reflexive operation. The existence of the body fundamentally maintains the connection between the human and the world. We need to remind people of their existence as virtue-incarnation through proper translation and retelling.
1. Presentation of the body: From the “self” to the body
As the social inconspicuousness that is still popular so far, our bodies are often inferior or related to a physical nature: as the desire to see the flesh that lacks sensibility and desire to see the body, as the extension of the mind that lacks thinking ability, or as the passive perception that lacks profound and clear nature that is not related to active reflection. With the objectification of the body, our true place is preserved in the full existence of “self-thinking”, the “empirical consciousness” that takes a generalized pattern, or the “self-extreme” that fails to be restored. The body appears to the “self” with materialized emotions, and because of some internal weakness, it is derived from the “self” and the “self” that is superior is the subject.The components of the body control the physical body and completely possess this body. The “self” exerts the body as its own connection and a certain manipulation. The world is included in this manipulation: the “self” may become a “consciousness of …” and the body “represents to any object area of ’consciousness of something’ and its types and methods” [1], bringing the world The world is drawn to one end of the object, and the “self” is the creator who constructs everything outside of experience of causality; the “self” may be “sense of consciousness”, psychologically contained in the organ efficacy of the body, and then becomes the real nature belonging to the world with the body, and is the creation within the world. No matter why, the body itself is regarded as something and intermediary to solve the existing problems of the “self”, and is ultimately swallowed up by the “self” in the form of possession and arrangement. The “self” returns to the “self” as a complete and clear person. It is regarded as the recognition that arises from the essence of “self” only with the “seeing” situation. The problem of how the understanding is, is the priority among all problems. The whole world is one of the problems of knowledge and the problem is changed by the problem of knowledge.
However, this body that presents to the “self” is always presented to the “self” after the structural reform of binary theory, or perhaps more generally speaking, this body always appears after the structure of a visible and invisible binary structure. Behind this is the traditional philosophical view of “practice of death”, neglecting another kind of ability to be able to be possessed by the body, not the “self” possesses the body, “thick bodyshort-term care“, “obscure body”, “deep body” is far more than “self”. [2] This neglected ability has once obtained a furry little guy in the Chinese classical world. He was terrible in his arms and his eyes closed with a level of recognition and reminder. However, before discussing this, you can pre-examine the important perspectives you currently use when focusing on the meaning of the body in the classical context.
Basically speaking, the current research and development of classical body science is important based on the perspectives of energetic body, stylistic body, social incarnation and metaphysical body. However, in specific research and development, various visual angles are often interacted and coordinated with each other, and at the same time, they absorb and combine modern academic statements such as phenomenon, styling, and power replication. One in one breath. The concept of the body is broadly formed in a clear common sense that the body in the classical realm includes a high degree of integration, which is directed by clans, towns, countries, etc., and is also a “divine artifact given by Liuhe”. It is directed by Liuhe and is one with all things. [3] Therefore, the body is regarded as a “new year” and “rooted in a huge flood of cosmic life”. Through this body, people can open up a path to communicate with people, things, and God, so that all meanings can be revealed. 【4】Therefore, people should go to this body that is with Tao in “reverse searching for the body” and go to “every person’s body”. This body shape that is with Tao is a concept that is extremely Chinese. [5] After the phenomenon of reincarnation, the body itself even reveals a structural influence on the “self” and “he-self”. This structural influence is considered to originate from the “kind love” related to the physical nature of the human being. [6] The emphasis on the body makes it “used as a metaphor or symbol in the classical context to explain the organization and development of the country”. In the meaning of “to promote oneself to others”, the country is “extending or expanding the body”, and the two form “an organic body with internal integration.” 7 Therefore, learning such as “training production techniques and fighting skills” and “marriage career knowledge” aims at training the body, which has appeared in a relatively primitive period in China’s modern era. [8]
Regardless of where to make the case, the existing classical body research generally implies that a body with depth that goes far beyond the “self” has already touched the depth of the body at a divergent level and the state of classicalism. In fact, in “Zi said”, the body is often expressed by Confucius with clear emotions. Confucius’ discussion of human “self” is actually difficult to gain directly. This “self” exists more mysteriously in Confucius’ words: not only every occurrence of “inclusive money” will be accompanied by Confucius’ “self” and, in Confucius’ words, “forgetting his body” and “not insulting his body”, Confucius has already implicated his “self” in his words about his body, and as a “self” to “correct his body” and “forgot his body” “Don’t be humiliated.” But when the “self” is connected with the body, there is always a turning darkness, that is, the body that the “self” can control is no longer enough to be treated as the body locally, and can only be guaranteed to be the departmental body that is presented to the “self”. Here, the body also faces a different division, but is not planned into the opposite consciousness and flesh, but is divided into two parts: the body itself and the body controlled by the “self”. From the side of the “self”, what the “self” faces is the two aspects of the presented body and the unopened body. In fact, the presentation of the body itself and the body cannot be equal to being naturally. In an unopened body, the concealment of the body may not be a concealment that really occurs above the body itself. It can be a concealment of the “self” by the body. The body can be presented to the “self”, but this does not seem to mean that the body will be possessed by the “self̶ TC:
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