The Research On Li Ao's Theory In Returning Of Human And Its Meaning

long time, in the study of the history of Chinese philosophy, people in traditional Confucianism always used to grasp the development focused on the pre-Qin period and the history of the Song and Ming . Because the pre-Qin Confucianism is the beginning of the traditional, but also where the future development of origin, a significant feature of the practice of ethics; and performance of the Song and Ming is the completion of traditional Confucianism, and also in the new historical and ideological context of the pre-Qin response to the origin of Confucianism as a significant feature of abstract thinking. Both traditional Confucianism echoed each other in the development of the peak. It is important, that over the years, we have the development of the traditional Confucian ideology of the transition or conversion period thinkers did not fully research. Study into the stereotypes that we tend to give us the history of the development of the traditional Confucian ideology of the holistic and systematic understanding of the lack of depth. Without such understanding, then we are in the pre-Qin Confucian tradition and understanding of the development of the Song and Ming are often due to stay in a fragment of the grasp of the concepts, the lack of rich content of the history of ideas and it is thin, one-sided, and even the original may be obscured Some rich meaning. The latter is especially worthy of our wakeup call! Based on the above considerations, the history of Chinese philosophy in the study of Confucianism on the development of the traditional thinking of the transition or conversion period thinkers research is clearly necessary and urgent task. This paper complex Liao topics for the study of theory of thinking is the premise of the above considerations. Liao as in the Tang period, an important thinker, whose ideas of renaturation follow exactly the pre-Qin Confucianism, and guide one of the key aspects of learning song-ming Confucianism, and sort out this link to sort out the history of the development of the traditional Confucian ideology is important, for our depth regardless of the pre-Qin Confucianism and Neo-Confucianism and its development of the core issues have an important role. For our experience in the history of the Tang era is very much a thinking style tips.The first part of this paper is to discuss the main philosophy Liao cultural premise. Chinese traditional philosophy with its own development of a subjuct, mainly reflected in the overall survival of its consistent position, namely: the establishment of a humane and Heaven, Heaven humanitarian control the same theory of practical rationality and rational way of thinking. Proceeding from this, prominent people in the law's own based on how well the philosophy into its main purpose, which is "oneself" purposes. Tang Liao period in which, by the Chinese traditional philosophy inherent in the basic spirit of the provisions of the Confucian revival of the historical status of the requirements to become a historic time. Therefore, the philosophy of the period Liao culture is a task that is the task of restoration of Confucianism. On the renaturation Liao is in this background. Human nature is the traditional core of the Confucian doctrine. First of all that is needed to restore Confucianism Confucianism real face of the core issues, namely human nature. Not only to restore Confucianism Liao times its mandate, its renaturation of Nature has become the core of his thinking lies.This article from the second part of the basis for sanctification, the badness feelings of Original Goodness of Human Nature, On the relationship between temperament, rehabilitation of self-cultivation of the four aspects of Liao "renaturation book" thinking of the basic text for analysis and pointed out: it is human nature Therefore, the so-called holiness Liao were based on the intrinsic. Original Goodness of Human Nature is a bad situation Liao understanding of the nature of temperament. From the phenomenon, the temperament that is Liao depend on each other, not with no relationship. However, in essence, the relationship between temperament is fundamental and the incidental use of the relationship between body, nature of this situation, the dynamic of the situation for. This understanding also provides for the accomplishment of his theory is to form and substance of private passions, human nature is complex. On the resumption of self-cultivation, Liao consider that are though should get rid of itself and to the complex situation of the parties, the so-called "get rid of thinking". He also consider that it is a traditional Chinese philosophy over the interpretation of statements in the negative to establish certainly not a completely free. For renaturation of the side also put forward two Liao specific circumstances, namely: good without thinking and Chihpen without thinking, and they do a certain distinction. Renaturation Liao cultivation of speaking when it relates to the epistemological thinking. He solution "explore the truth" and "material" is understood as outside the world of my things in the "grid" as objects to. This "explore the truth" In Liao'thinking there will be a purely physical understanding of the response to be on. From this epistemological point, then the returning nature of human of Liao will develop into a highly externally-oriented nature of cognitive experience. This understanding is obviously a series of concentric pre-Qin Simeng. So Mencius said, "all things are prepared on me, and to ask myself that all the truth is being. so nothing is more happy than this ." On the subject of different words. Although the issue of relying on human nature, "Yi Chuan", "The Analects of Confucius", "Mencius", "University", "moderation" classic literature, such as follow-up to the pre-Qin Confucianism traditional thinking mind, but how to grasp the problems and solutions mode of thinking on the issue of pre-Qin Confucianism with a certain amount of bias and of reflecting the Buddhist influence on Chinese philosophyIn the third part of Liao thinking on historical significance and limitations. Pointed out that the traditional Chinese philosophy vis-a-vis other forms of Neo-Confucianism have their own characteristics, that is, its external form of Confucian culture and its spirit of moral principles and theories of the inherent content of the core of the problem is complex. Along the core issues, the need for a forward ontology construction, back you need to build a practice Practice. Neo-Confucianism it is of such a system ontology, epistemology, self-cultivation on the construction of three-in-one system. In the Tang period was the revival of Confucianism is Liao representatives. He was thinking of the Song and Ming culture played an important role in the lead. Specifically, that the provisions of the Song and Ming with the content of culture the possibility of the development. Together with the Han Yu, a pioneer in the development of Neo-Confucianism. Original Goodness of Human Nature in particular the situation with evil, has been made is not made to understand human nature, for the later Neo-Confucianism in the world of nature and temperament made to understand the human nature suggests that he can be seen the positive impact of Neo-Confucianism. Of course, human nature itself will be understood as an abstract human nature, as well as Neo-Confucianism to the unity of human nature is dual to the theory of human nature has also been affected by further expansion of the human nature of the impact of congenital and acquired on the specific understanding of human nature. In essence a matter of fact, Liao 's understanding of human nature, which is a knowledge of the approach, rather than the survival of the approach roads. This is precisely constitutes the limitations of his theory.