Welcome to visit ACADEMIC MONTHLY,Today is

Volume 52 Issue 10
November 2020
Article Contents

Citation: Weixiang DING. From “Xu and Qi Are Inseparable” to “the Unity of Knowledge and Action”[J]. Academic Monthly, 2020, 52(10): 18-31, 129. shu

From “Xu and Qi Are Inseparable” to “the Unity of Knowledge and Action”

  • In Chinese culture, “the unity of Heaven and Human” is the highest pursuit. However, it’s connotations are different in every times. For example, in the new established stage of Neo Confucianism, the unity of Heaven and Human is the unity of nature and reality, and reflected in the combination and unity of Zhang Zai’s ontology and cosmology that represented by Xu (“虚”) and Qi (“气”) are inseparable, then the ontological cosmology of Neo Confucianism was established. In the era of Zhu Tzu, the unity of Heaven and Human was characterized by the inseparability of Li (“理”) and Qi are neither too familiar nor too distant. However, the two categories of “what is the reason why” and “what it should be” have different emphasis that meant treasuring one’s innate virtues and accumulating one’s knowledge, ontology of Li and cosmology of Qi were divided. Until Wang Yangming analysed the phenomenon of the common internal and external antinomy between officialdom and academia, and discovered the root that knowledge and action are two things. Therefore, he started from the “unity of knowledge and practice” of the one of body and mind, and completed the structure from knowledge and action to body and mind, subject and object, including the original and the real world by the intuitive knowledge. Nevertheless, starting from Luo Qinshun, who criticized Cheng-zhu school for failing to “one is conformed”, he started from the inseparable characteristics of Li and Qi, insisting the theory of Qi. In this way, the philosophy of the mind and the Qi are not only two different trends of the pursuit of the unity of Heaven and Human in Chinese culture, but also represent the dual resources in the pursuit of modernization of the Chinese nation.
  • 加载中
    1. [1]

      ZHENG Zongyi . . Academic Monthly, 2018, 50(8): 5-19.

    2. [2]

      Wu Zhen . . Academic Monthly, 2018, 50(5): 14-24.

    3. [3]

      Zongyi ZHENG . On the Three Interpretations of Zhang Zai’s Philosophy ofQi. Academic Monthly, 2021, 53(5): 29-38.

    4. [4]

      Zhen WU . On the Systematical Construction of Yangming’s Liangzhi Theory. Academic Monthly, 2021, 53(1): 11-22.

    5. [5]

      . . Academic Monthly, 2016, 48(01): 49-66.

    6. [6]

      Zhongjun LIN . On Zhu Xi’s Re-establishment of Divination of Zhouyi and Explanation of Yi-ology. Academic Monthly, 2020, 52(9): 28-38.

    7. [7]

      . . Academic Monthly, 2016, 48(06): 166-176.

    8. [8]

      Zhen WUHao LIU . On Wang Yangming’s Theory of “Liangzhi as Rational Entity”. Academic Monthly, 2019, 51(10): 14-21.

    9. [9]

      Mingming WANG . Association, Comparison and Reconsideration: Fei Xiaotong’s Thesis of “Heaven-Man Unity” and the Anthropological “Ontological Turn”. Academic Monthly, 2019, 51(8): 143-167, 178.

    10. [10]

      . . Academic Monthly, 2017, 49(12): 52-59.

    11. [11]

      Lv Sijing . . Academic Monthly, 2018, 50(5): 163-171.

    12. [12]

      Guoxiang PENG . “Regulating the Qi ” and “Nourishing the Xin”: Self-Cultivation as Spiritual and Bodily Exercise in Xunzi. Academic Monthly, 2019, 51(9): 18-31.

    13. [13]

      . . Academic Monthly, 2017, 49(05): 31-39.

    14. [14]

      Weixiang DING . Three Ideas of Knowing and Practicing in Confucianism of Song and Ming Dynasties. Academic Monthly, 2019, 51(3): 5-16.

    15. [15]

      . . Academic Monthly, 2016, 48(01): -.

    16. [16]

      Liwen ZHANG . On the Same Source of Fundamental Structure and Practical Use. Academic Monthly, 2020, 52(4): 5-22, 34.

    17. [17]

      ZHANG Guangting . The Belt and Road Initiative and Theoretical Innovation in International Politics and Economy —— An Analytical Framework. Academic Monthly, 2023, 55(9): 43-57.

    18. [18]

      Jing ZHANG . Finding General from Particular. Academic Monthly, 2022, 54(3): 142-150.

    19. [19]

      CHENG Dazhong . The Value Chain Network Basis of China‘s Belt and Road Initiative. Academic Monthly, 2023, 55(9): 31-42.

    20. [20]

      . . Academic Monthly, 2018, 50(01): 131-139.

Article Metrics

Article views: 1022 Times PDF downloads: 18 Times Cited by: 0 Times

Metrics
  • PDF Downloads(18)
  • Abstract views(1022)
  • HTML views(185)
  • Latest
  • Most Read
  • Most Cited
        通讯作者: 陈斌, bchen63@163.com
        • 1. 

          沈阳化工大学材料科学与工程学院 沈阳 110142

        1. 本站搜索
        2. 百度学术搜索
        3. 万方数据库搜索
        4. CNKI搜索

        From “Xu and Qi Are Inseparable” to “the Unity of Knowledge and Action”

        Abstract: In Chinese culture, “the unity of Heaven and Human” is the highest pursuit. However, it’s connotations are different in every times. For example, in the new established stage of Neo Confucianism, the unity of Heaven and Human is the unity of nature and reality, and reflected in the combination and unity of Zhang Zai’s ontology and cosmology that represented by Xu (“虚”) and Qi (“气”) are inseparable, then the ontological cosmology of Neo Confucianism was established. In the era of Zhu Tzu, the unity of Heaven and Human was characterized by the inseparability of Li (“理”) and Qi are neither too familiar nor too distant. However, the two categories of “what is the reason why” and “what it should be” have different emphasis that meant treasuring one’s innate virtues and accumulating one’s knowledge, ontology of Li and cosmology of Qi were divided. Until Wang Yangming analysed the phenomenon of the common internal and external antinomy between officialdom and academia, and discovered the root that knowledge and action are two things. Therefore, he started from the “unity of knowledge and practice” of the one of body and mind, and completed the structure from knowledge and action to body and mind, subject and object, including the original and the real world by the intuitive knowledge. Nevertheless, starting from Luo Qinshun, who criticized Cheng-zhu school for failing to “one is conformed”, he started from the inseparable characteristics of Li and Qi, insisting the theory of Qi. In this way, the philosophy of the mind and the Qi are not only two different trends of the pursuit of the unity of Heaven and Human in Chinese culture, but also represent the dual resources in the pursuit of modernization of the Chinese nation.

          HTML

        Relative (20)

        目录

        /

        DownLoad:  Full-Size Img  PowerPoint
        Return