The popularization of common philosophy

Greener Journal of Philosophy and Public Affairs

Vol. 2(1), pp. 65-66, 2021

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The popularization of common philosophy - 33

Zhou Mi

ABSTRACT
This paper introduces the field of philosophy, western philosophy and Chinese philosophy of some common sense to popularize common sense, for popularizing the basic knowledge of philosophy, can play a role in the introduction, the basic coverage of the field of philosophy of some basic knowledge.
ARTICLE INFO
*Article No.:* 06082100033	*Accepted:* 01/07/2021 *Published:* 09/08/2021	Corresponding Author Zhou Mi* *E-mail:* 1024317354@ qq.com	*Keywords:* philosophy; popularization; common Sense.

How does Wang Bi demonstrate his "nothing-based" view?

Wang Bi maintains that existence is born from non-existence (Tao) and non-existence is the foundation. He argues that only the invisible and nameless Way is qualified to be the master of all things, since all things visible are bounded, that is, they are presupposed to exist by their own peculiar character of form and name. But this character, however wide it may be in its scope of application, always ends in some way; so it is at the same time a restriction. So, nothing is the natural conclusion.

Compared with the essence, "body use" has a more distinct ontological color. Wang Bi believes that all things only rely on nothing to show their valuables and play their role, so nothing is the noumenon and the source of the role of all things.

Try to analyze the basic thought of Zhu Xi's theory of Li Qi.

The center of Zhu Xi's theory is the theory of Li Qi, and Tao Qi and Li Qi invented each other. Its basic views can be summarized as the following four aspects:

First, "noumenon" is based on sequence. The simplest summary of the structure of Zhu Xi's theory of theory is that the reason is angry and resides in the gas. That is, in terms of "noumenon", it is the first Qi, while in reality, it is the first Qi. However, whether li comes first and li comes second or li comes first or not, it does not affect the nature of li upper and li lower.

Second, the upper way is the "principle" of the lower device. The upper way is not only the noumenon of the lower device, but also the "truth" of the lower device, that is, it exists as the essence and law of the lower device. Things are the outward manifestations or signs of truth.

Third, the Tao device is a thing. Taoist object is a basic point of view of Confucian Taoist object maintained by Zhu Xi. Zhu Xi believed that "although the name of Tao is different, it is actually the same thing". Therefore, there is no so-called obscure way, and only people do not know. The key is that the pursuit of the Tao cannot be in a stupor like Lao Tzu, but only in "things" such as Kings, ministers, and sons.

Fourth, regulate qi and two things. No doubt, zhu xi advocated the unity of the tao organ, but zhu xi's unity of the tao organ served the need of his theory of theory, so he made a special stipulation for this unity: the two are not only separate, but also very clear, and in fact two things coexist together. The division of Qi into two later became an important reason for Qi and Mind to oppose Zhu Xi's Neo-Confucianism.