The popularization of common philosophy

Greener Journal of Philosophy and Public Affairs

Vol. 2(1), pp. 75-76, 2021

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The popularization of common philosophy - 38

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.:* 06082100038	*Accepted:* 01/07/2021 *Published:* 09/08/2021	Corresponding Author Zhou Mi* *E-mail:* 1024317354@ qq.com	*Keywords:* philosophy; popularization; common Sense.

Ontology

The problem of end-use is the ontological problem of Chinese philosophy. Ontology is the study of the cause, essence and law of the existence of the phenomenal world. The theory of ontology in Chinese philosophy, which reveals noumenon by the duality category of origin and end, object and use, is a general generalization. In fact, it involves the expression of different concepts such as being and nothing, Tao and apparatus, metaphysical and physical.

Too the gas

The concept of noumenon in Chinese philosophy was not clarified until Zhang Zai in the Northern Song Dynasty. Zhang Zai believed that the intangible too empty is the "noumenon" of qi. In order to prove the noumenon of the combination of the virtual and the real, Zhang Zai put forward the famous proposition that "the virtual is qi". The meaning of this proposition is that, as noumenon, taixu refers to the original state of qi, rather than the so-called "taixu" outside of Qi. Second, the void and gasification are mutually exclusive and mutually invented, thus denying the emptiness of the Buddha. In Zhangzai, both the empty and the gasification are real and non-erroneous. However, the Emptiness and nothingness of Buddhism is based on the negation of the reality of the real world.

Everything is ready for me

Mencius believed that human nature and material nature were actually equal in terms of their natural endowments. The only difference was that man could consciously retain the nature of his natural endowments, and thus make the transition from the inner nature to the outer destiny, so as to integrate the moral nature with the universal nature. It is in this sense that Mencius declares, "Everything is ready for me. Reflexive and sincere, happy great yan." "All things are in me" means that since the nature of all things is the same as that of man, once I experience my own nature inwardly, which is called reflexive and sincere, I am at the same time connected with the nature of all things.

False sex

Xunzi put forward the evil theory of "human nature is evil, its good is false". He divides human nature into two parts: "nature" and "fake". "Nature" refers to the physiological quality of people born with nature, and "fake" refers to the propriety, justice and law created by man after birth. Although the "false" side is based on the physiological quality of the "sexual" side, but for people, the significance is more significant.

Human nature itself

Han Fei put forward the theory of human nature "for itself". Han Fei believed that material desire is the first need of human survival, and it is the initial starting point for people to think about problems and guide their actions. There is nothing wrong with saying, "Amway is for you and harm is for you." The moral evaluation of good or evil, good or evil, is not necessarily related to this. In fact, Han Fei separated people's moral responsibility from the pursuit of profit, because benevolence, justice and morality made no sense to him.

Big heart

Although Zhang Zai's philosophy is based on qi, he does not ignore the category of mind. He puts forward the view of "great mind" to explain Mencius's "wholehearted". However, Mencius's "wholehearted" is an effort to experience the nature of benevolence and righteousness, while Zhang Zai's "great mind" requires "the body of the world". Zhang Zai's "big heart" is also expressed as "hongxin" : "Hongxin means yes, but not hongxin means no. A big heart leads to everything, a small heart leads to everything. "Big heart" is the realization of big heart. The key point of Zhang Zai's theory of mind is to highlight the subjectivity of mind.

Sex is the principle

Cheng Yi not only said "mind is also nature", but also said "nature is also li, so called li, nature is also". The framework of "nature is reason" not only connects the nature of benevolence and righteousness derived from Mencius with the nature of nature, but also makes the nature of nature manifest in the concrete person, providing realistic possibility for the human heart to stand up and realize the nature of nature. "Nature is reason" from the ontology of communication between heaven and man, for the realization of the transition and unity of reason and mind prepared the foundation, which is actually the later Yangming mind.

Human heart and Taoism

The opposition between natural principle and human desire was the dominant concept of Neo-Confucianism in the Song and Ming dynasties. Zhang Zai believed that the benevolence, conscience and original mind of Confucius and Mencius actually belonged to the category of nature and were all Taoism. The second course reveals that the nature of the natural principle is to cultivate human morality, and the existence of the principle and desire is the fundamental sign of human being and the existence of the value subject, and desire is bound to become the enemy of human cultivation. Human desire and nature have the opposite meaning of private desire and axiom, and this is connected with the problem of human heart.