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Two bodies of one thing

——Analysis of the concept of “nature” in Zhang Xuan’s gas theory
Author: Tang Bingyu (Department of Public Governance, School of International Relations)
Source: “History of Chinese Philosophy” 2020 Issue 4

Abstract: Zhang Xuan’s gas theory philosophy has a unique theoretical morphology and thinking path among the Five Sons of the Northern Song Dynasty. He pointed out that any philosophical thinking that “one” is the starting point of theory has a most basic dilemma, that is, “there are two and one, and neither two and one are.” Therefore, in his philosophy, there is no conception behind the real world, but instead uses “game” as the basis for all his thoughts. “East” differs from material, and does not equal material, but has the real structure of “one thing and two bodies”. Therefore, Zhang Xu not only wiped out the unorthodox world view of the Buddha, but also provided theoretical evidence for the rest of the world. “God” is actually the supreme and general effect of everything between the two bodies of a thing, and “nature” is one of the natural nature of the spirit that is connected to the two bodies.

Keywords: air; Taiyin; two bodies of one thing; god; nature;

The philosophy of the Five Sons of the Northern Song Dynasty was integrated into a complete and detailed philosophical system under the efforts of Zhu Zi Ji, but the essence of the five Sons of the philosophical science is different. href=”https://sites.google.com/view/sugarpapa”>inclusiveform and rational path. Taking Zhang Xiu Philosophy as an example, its concept of the nature of the six combinations and the nature of the atmosphere is widely known by later generations because it integrates into the philosophical construction of Zhu Xi’s theory. However, Zhang Xiu Philosophy is actually a gas theory. The concept of “nature” and the theory of “nature is reason” have an essential difference, and this point seems to have been unintentionally neglected in previous research. How to understand and understand the concept of “sex” in gas-based philosophy, using Zhang Xiu philosophy as the basis for assessment seems to be a good starting point.

1. Discuss the atmosphere

You must understand Zhang Xiu’s philosophy and understand the main aspects of thinking and philosophical form. Among the Five Sons of the Northern Song Dynasty, Zhang Xiu’s thinking methods and philosophical structure are relatively unique. Tomorrow we will summarize our philosophy as “gas-based theory” (also known as “gas-based theory”) [1], which corresponds to the “theoretically based theory” philosophical system represented by the Second Cheng. However, the difference between the two philosophical systems is not only as simple as changing one word. There is an essential difference between the entire thinking and philosophical structure. This difference is particularly reflected in the real problem of what is used as a philosophy.

When discussing the relationship between “one” and “two (two), Zhang Xuan put forward the most basic doubts about the philosophical form of “one” to “two (two)”:

If there are two, there are two and one, and neither and one is. But there are no two to use one?[2]

In Zhang Xuan, any philosophical thinking that is “one” (the absolute first entity [3], such as the law of nature) as the starting point of theory cannot eliminate the most basic difficulty in the amount of money to cover, that is, the problem of “no two and one are there”. A very famous passage from Zhu Zi just responded to this question: “All the country and the land are trapped, but it is only here” [4]. Of course, it can be said that what it wants to express is that in the context of the atmosphere, the logic is logical first, but this sentence also reminds a logical ability, that is, the situation of incompetent principles can appear (at most it is not inconsistent in logic). Baozhuang This is exactly the problem pointed out by Zhang Liu. Any philosophy developed from “one” (the absolute first entity) has to face such doubts, and this is also the reason why Zhang Liu Philosophy believes that “two” is first in “one”.

Precisely because any philosophical form that is from “one” to “two” will have this most basic problem, Zhang Xiuzhi just happens to undo the absolute first realm. Therefore, any discussion on establishing a real body in Zhang Xuan’s thinking—whether it is a simplified divine body or a simplified divine body—is the most basic misunderstanding of Zhang Xuan’s philosophical form.

The real foundation of Zhang Xiu’s philosophy is “gas”, and all other concepts also originate from “gas”. Behind “gas”, there is no real body that makes the gas, and it is also in this meaning that we call Zhang Xiu’s philosophy an atmosphere theory or a gas unitary theory. Therefore, it is clear that Zhang Shu’s philosophy must come from “game”, otherwise the most basic errors can emerge. And at this point, Cheng Zi was not spared. His criticism of Zhang Xiu’s philosophy is still based on the theory of theory. He said: “If the rebirth of the atmosphere will become the atmosphere of the square and extension, it must be relied on this, but it is different from the transformation of Liuhe. The transformation of Liuhe is naturally born and not destroyed, so why should we relied on the shape of the silence and the atmosphere of the silence, and regard it as creation?” [5] The most basic reason why Cheng Xi did not become Zhang Xiu’s world view is that “the creation has its own destruction.” Cheng said, “Why does the creation of Liuhe use this dispersed atmosphere?” [6] This means that if the creatures of nature want to use the dispersed atmosphere as the basis, it means that if the gas is maintained in the state of gathering and not dispersing, then the creation will not be carried out. Therefore, before creatures, the creatures need to dissipate from the head to the air. In this way, the creation of the creature will be devastated (that is, it has conditions), and the creation of the creature will be constrained by the Taishu. As Professor Yang Lihua pointed out: “In the eyes of Cheng, if Liuhe fortune must be Inclusive Network Recommendation The eternal material like Taishu is based on it, which means setting restrictions and conditions for creation itself. The process of creation that keeps growing is no longer absolutely unrelated and unconditional.” [7] From the perspective of Cheng Zi, this passage of criticism is certainly reasonable, but it is based on the theory of reason as a starting point, because “nature has destruction” is actually “nature has destruction”, which forms the most basic contradiction with “nature” as an infinite entity. But in fact, in Zhang Xiu Philosophy, there is no structure of the physical principles. Everything comes from the atmosphere, so there is no problem that Cheng pointed out in Zhang Xiu Philosophy.

From the path of gas-based philosophy, Zhang Xuan faces the real challenge of “no” problem. In theory, the continuity of the world will not be interrupted by the demise of the atmosphere, because there is a reason behind it as a guarantee. But in the philosophical system with “gas” as its root, if all things in the world can eventually perish, it means that “gas” is invincible. If the atmosphere is greedy, then Zhang Xiu’s philosophy becomes a binary theory, that is, the world is divided into two parts: atmosphere and none, which is definitely not enough to be accepted. Therefore, the purpose of true thinking in his philosophy is to prove that there is no “no”. The way to prove that there is no “no” is to prove that it is too virtual. Among Zhang’s many comments about Tai Di, the word “Tai Di is the air” is the best evidence, but due to the application of the word “Zhi”, two opposing solutions were introduced: one is represented by Teacher Zhang Dainian, who understands “Zhi” as “Yes” – Tai Di is the air. One way is to represent the teacher of the three masters of Mou Zong, and to understand the meaning of being the appearance and being unrestrained – Tai Du is in the air, which is the origin of air. [8] In addition, the understanding of “too invisible, invisible, the essence of atmosphere” is also different: Teacher Zhang Dainian explained “博官网博官网” as the original state, [9] Teacher Mou Zongsan explained it as the body for use. 10 From the later structural logic of the gas theory, the body here cannot be the entity behind the gas (the body used), but must refer to the original state of the gas. But the challenge facing this interpretation in the text is how to explain the expression “Taiwei cannot be as good as bad as bad” in Zhengmeng:

Taiwei cannot be as good as bad as bad as bad as bad as bad as bad as bad as bad as bad as bad as bad as bad as bad as bad as bad as bad as bad as bad as bad as bad as bad as bad as bad as bad as bad as bad as bad as bad as bad as bad as bad as bad as bad as bad as bad as bad as bad as