"Just The Original Motivation Of My Mind"

Zhu Xi,as the representative of the highest level of theoretical thinking in traditional Chinese philosophy---the master of Neo-Confucianism in the Song and Ming Dynasties,has always been one of the focus figures in the study of the history of ancient Chinese philosophy and thought.If the theory of human nature is the foundation of Zhu Xi's ideological system,then the thought of "Qing" is the basis of his theory of human nature.Therefore,the study of Zhu Xi's thought of "Qing" is helpful to clarify the construction of his ideological system.Based on this understanding,this paper attempts to explore Zhu Xi's thought of "Qing" by examining his interpretation of the concept of "Qing" and the relationship between the concept of "Qing" in his ideological system and the theory of "nature",the theory of human nature and the theory of self-cultivation.The "Orthodoxy" of Neo-Confucianism with "Confucius,ZengZi,ZiSi,Mencius,Cheng Yi and Cheng Hao" as its main stem is the main origin of Zhu Xi's "Qing"thought.The book of Zhonghe Xinshuo is a sign that Zhu Xi's thought of "Qing" is becoming mature,and its basic gist is "the use of nature,body and emotion" and "the mind and disposition".From this point of view,Confucius' "view of affirming one's true feelings " and Mencius' thought of "the nature of benevolence,righteousness,propriety and wisdom" through "the affection of the four ends(the beginning of emotion)" provided Zhu Xi with the ideological basis for tracing "the nature of goodness" and "the nature of heaven" from "the affection of goodness"."The Mandate of Heaven" and "Weifa and Yifa" in The Doctrine of the Mean,the summary of the concept of "Qing" in LiYun,have much enlightenment for the formation of Zhu Xi's thought of "Qing".The views of "nature is the reason" and "emotion is the movement of nature" and the ideas of separating the concepts of "Qing" and "desire" from the perspective of "Qi" are the direct sources of Zhu Xi's views of "the use of nature,body and Qing" and "mind and disposition".Xunzi and the Confucianists of the Han and Tang Dynasties combined "Qing" and "desire" to describe "nature",which made"nature" both good and evil,and was negated by Zhu Xi because it violated the essence of his thought of "Qing".The historical background that influenced the formation of Zhu Xi's thought of"Qing" was multi-layered,but the reason that prompted Zhu Xi to pay more attention to real life than ChengYi and Cheng Hao,was more from the political level.After the"Jingkang Incident ",the NanSong Dynasty was faced with the critical situation of internal troubles and foreign invasion for a long time.The Neo-Confucianism school,which claimed to master "the principle of heaven" and "the principle of heaven",had to come up with a feasible strategy to deal with it,so Zhu Xi's thought of "Qing" came into being.Therefore,Zhu Xi paid more attention to the practical dimension of "Qing"thought than Cheng Yi and ChengHao,and formed Zhu Xi's characteristic of "Qing"thought,which emphasized "the debate between reason and desire" and "the difference between desire and Qing",and emphasized the distinction of "Qing"between "nature and truth" and "human desire" in daily life.The construction of the relationship between "Qing" and "nature" is Zhu Xi's combing of the origin of"nature".He understood "nature" from "emotion" and traced "principle" from "nature",which proved that "nature" lies in human,and realized the purpose of tracing the source of his "theory of good nature".Then,the theory of "goodness of nature" was improved by extending from "nature" to "Qing".He integrated the "natural principle"into the "gasification of human beings" and the static movement of human's "heart",so that "the destiny of heaven is the nature" and "Qing is the movement of nature"could be logically integrated and perfected.He discussed the relationship between"nature" and "Qing" from the two levels of "body use" and "static and dynamic"respectively,and the relationship between "body use" and "Qi" was described as"static and dynamic".From the perspective of "body and use",this paper discusses the relationship between "nature" and "Qing",aiming to clarify the origin and flow of"nature","destiny","nature" and "Qing",and to clarify the origin of "goodness of nature".To talk about the relationship between "nature" and "Qing" from the "static and dynamic" level is to clarify that people's heart should "think according to nature"and pave the way for putting forward the theory of cultivating one's morality.The construction of the relationship between "Qing" and the theory of human nature is Zhu Xi's further consolidation and perfection of the theory of "goodness of nature".He made a detailed separation of the concepts of "nature","Qing" and"desire".Firstly,"nature" was completely brought into the category of "natural principles",and "Qing" was regarded as the aerodynamic expression of "nature",thus"Qing" was separated from the distinction between good and evil.Secondly,the separation of "desire" from "Qing",as the pneumatic presentation of human body,has nothing to do with "nature",so the distinction between good and evil is finally implemented into the category of "desire"."Nature" refers to "nature of destiny" or human nature,which is the "nature" that human beings have received."The nature of temperament" is the human nature in the sense of "vaporizing the adult",that is,the instinct of human body.Zhu Xi separated "desire" from "Qing"and put it into the category of "nature of temperament",and finally demonstrated the metaphysical origin of "evil",thus further consolidating and perfecting the theory of "goodness of nature".The relationship between "Qing" and "cultivating harmony and regulating peace"is Zhu Xi's ideological preparation for the infiltration of Neo-Confucianism into real life.Zhu Xi advocated that all things should be self-cultivation,and self-cultivation should be based on "righteous heart"."Righteous heart" means to carefully examine the root of the formation of "righteous heart" so as to achieve "eliminating the human mind and maintaining the Taoist heart".As the master of human's audio-visual,speech,and movement,"heart" has two bases for its consciousness formation,namely,"rational meaning" and "form Qi",namely,"nature" and "desire"."Heart" is dominated by "nature",then the resulting consciousness is in accordance with "the way of heaven",so "heart" is called "Tao Mind";"Mind" is blinded and enticed by"desire",then consciousness will pursue material desire,and all evil will arise from this.This mind is called "heart"."Correct heart" in essence is "the heart of the Tao",because to achieve the "heart of the Tao",will naturally achieve the "heart of the"."Being Taoist" is the first step to realize "Tao".There are two ways of "Qiong Li":one is to read the reason,that is,to study the truth in the suicide notes of Confucian sages;The second one is to understand the great significance of the principles in the books of the saints in daily life.In these two ways,"poor reason" is in fact the "heart" and the process of cultivating one's morality.Over time,the "natural reason" can be clear and the "human desire" can be gone.Then,in the family and state affairs,the "Taoist heart" can be reported and thought about camp for.But what level of "natural principles" and moral cultivation can meet the standard?Who sets the standard and judges it?Do people have to go through the process of "poor natural principles" before they can run the country?These are all problems that Zhu Xi failed to address and that have had negative effects.After the "Jingkang Incident ",the NanSong Dynasty was confronted with many difficulties and crises inside and outside the country,and the exploration of ways to reform and restore the country became the mainstream of ideological development gradually,among which Zhu Xi's "Qing" thought was one of them.Because Zhu Xi's"to cultivate one's morality at first" and harsh judgment theory of cultivate one's morality and the urgent demand for reform concrete of hard times,and Zhu Xi stubbornly insist on the legitimacy and uniqueness of its ideas and criticism on other Confucianism,and the upcoming zhu-zi trend gradually rise,of which more representative is always fine Xue Jixuan,dry Chen Fuliang and Ye Shi.In terms of the relationship between "Qing" and the theory of human nature,Yongjia School rejects Zhu Xi's method of interpreting "nature","Qing" and "desire" with "Li" and "Qi",and considers "Qing" and "desire" as the inherent content of human nature.In terms of the relationship between "Qing" and the theory of cultivating one's morality,the Yongjia school rejected Zhu Xi's view that "cultivating one's morality is the first thing" and pointing out that the way of the holy king is contained in the actual political morality,and the purpose is to protect and nourish the people.Then,the Yongjia School reconstructed the Confucian view of heaven and man,"Tao" and "Taoism",which greatly impacted the discourse system of Zhu Zi's study.Zhu Xi's thought system of "Qing" is perfect and its origin is clear,and it has a certain positive significance to the inheritance and development of Confucianism of Confucius and Mencius as well as the governance of social people,so it has many followers.Chen Chun is a typical one of Zhu xi's many followers.On the basis of inheriting Zhu Xi's basic ideas of "Qing","Qing" and "desire",he deeply rebutted thoughts of Lu xiangshan and Yongjia's study,which greatly protected and carried forward Zhu Xi's "Qing" thought.Of course,Chen Chun also has his own unique views on the thought of "Qing".First of all,there are unique views on the understanding of the good and evil of "Qing".From the perspective of the generation process of "Qing",Zhu Xi said that it was good and of not.The first "Qing" was "the movement of nature",and the whole good was not bad.The "Qing transferred to the material" was mixed with the material desire,so it was not the whole good.Chen Chun clearly pointed out that "Qing" has good and bad,and analyzed the root cause of the two.The good of "Qing",namely,the development of "Qing" and the middle section,is from the nature,in this sense,"Qing is the reason".There are two causes for the formation of "Qing":from the perspective of "heart",it is "heart" and "human desire" that cause chaos;From the aspect of "Qi",it is because of the complexity of"Qi" in the body that "reason" deviates from the original track when it is issued.Secondly,there are unique views on the understanding of "heart".Zhu Xi believed that "the mind governs the nature" and that "the mind" is the master of consciousness and has the ability of perceptual thinking,so it can make a choice between "the Tao mind" and "the human heart".Chen Chun,on the other hand,believes that "heart" is only an organ to store "nature",and it is "mind" that really governs people's thinking and words.Finally,Chen Chun only emphasized "the principle of poor nature" in the theory of self-cultivation,and rarely mentioned "the elimination of human desire",which was also slightly different from Zhu Xi.These unique views of Chen Chun are not against Zhu Xi's thought of "Qing",but complement and perfect.Zhu Xi formed a perfect ideological system of "Qing" by separating the concepts of "Qing","desire" and "nature",and constructing the relations between "Qing" and"nature","theory of human nature",and "cultivation of harmony and peace".Thus,Zhu Xi not only solved the problem of distinguishing between good and evil of"nature" caused by the previous confucianists' theory of "nature based on lust",but also made the Neo-confucianists' thoughts integrate the living world and the metaphysical world.Zhu Xi's idea of "Qing" is the NanSong Dynasty Confucianism gradually turned to "internal" during the period of performance,whether it is always fine school from pay attention to real politics research concerning the early to late to criticism of Zhu Xi's idea of "Qing",or on him with the Chen Chun continuity,maintenance and development of the "Qing",all reflect the "inside turn" continuously strengthen.This trend indicates that the enterprising spirit of the corporal and official groups is gradually declining in the decadent situation of the ruling group of the NanSong Dynasty,and also reveals the historical development trend of the late NanSong Dynasty.