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The commentary of “Heaven” and “Emperor” beyond meaning
Author: Huang Yusong
Source: The author authorized the Confucian network to publish, original article “Zhouyi Research” No. 6, 2022
[Summary] The ancient “ghost” and “god” are divided into: “ghost” refer to humans and ghosts; the others are “gods”. “Yi Shu” has the word “ghost” without “god”, which is not because there is no God’s concept, but because there is no concept of “god”. “Yi Shu” “Heaven” and “Emperor” are gods. The “Heaven” in “Yi Chuan” is the supreme god, that is, the extraordinary being. The same is true for the “Emperor” in “Yi Ji”, which has the same meaning as “Heaven” and the same style. “Yi Shu” and “Emperor” are not only the supreme god, but also the only god. “Yi Shu” Yashishi is not extraordinary, but experiential, that is, the human being’s ability to pass through the world and pass through the extraordinary. There is a contradiction in the transcendent concept of “Yi Dao”: on the one hand, it determines the super-experience and sacredness of the emperor, and on the other hand, it solves the super-experience of the emperor, and denies the sacredness of the emperor.
【Keyword】Yi Dian; Tian; Emperor; Exceed; Review
This article aims to deeply explore the beyond-minded concepts of “Yi Dian” by evaluating the concepts of “Yi Dian”. [1] The “Yi Shu” here refers to the ancient “Zhou Yi” written by Cheng Book in the Western Zhou Dynasty, and does not include the “Zhou Yi Shu” written by Cheng Book in the Warring States Period. Because the two are divided into different eras, they are divided into different concept systems.
The so-called “transcendence” is to transcend the scope of experience, and is divided into two different subjects, namely: a certain talent in a human mind and nature exceeds experience, which is called “transcendental); “heaven” or “emperor” (i.e. “God” in “Poems” and “Books”) exceeds the entire world of experience, which is called “transcendental”; the relationship between the two is the “interaction between heaven and man” model of Chinese philosophy. [2]
1Bao Shengcai Sweetheart Network and the Ghost and God Views of “Yi”
The Transcendent Being in this article – “Heaven” and “Emperor”, are those who transcend the mundane world. Such existences were usually called “ghosts and gods” in ancient China. However, the entire “Yi Dao” does not have the word “Ghost”, as long as the word “Ghost”, this is worth paying attention to.
(I) “Sweetheart GardenYiyuan” “Ghost”
The word “Ghost” appears in 3 places throughout the “Yiyuan”. Two of them are used in the national name “Ghost Form”, one is “Ghost Form of Emperor Gaozong defeated the ghost for three years”[3], and the other is “Zhen used the ghost for the earthquake, and it was earned in the country for three years”[4]. Li Guohua quoted Yu Fan: “Ghost is a national name”; he quoted Gan Bao: “Ghost is a southern country.” [5] Obviously, the “ghost” in the ghost is irrelevant to the topic of this article.
The “ghost” related to the topic of this article is only one place, and the nine lines on the Kui hexagram are rumored: “Kui is lonely, see the pig is covered with a pile, and carry a car to the ghost. What to do first. “Arc, the arc that is later said: bandits, marriage. It will be auspicious to encounter rain in the future. ”[6] Among them, except for the “Sheng Yu Yu, it’s auspicious to encounter rain”, the rest are all poems in ancient songs, which are written or respond to a situation when people encounter a situation on the road. The author once found that: “As a marriage ceremony for some tribes in ancient times, it is no longer detailed now. However, its customs must not be seen frequently, which makes the audience feel surprised and think it is a foul, which leads to the “arc of first shots” and is ready to shoot. ”[7] Therefore, Wang Bi’s note: “When seeing a ghost full of cars, it is strange to whip; first launching an arc will attack. ”[8]
It seems that the “ghost” here is the ghost of ghosts and gods. In ancient times, the “ghosts” all said that “ghosts” contain gods and earthly devils, while “ghosts” specifically refer to humans and ghosts, that is, people die when they become ghosts. The predecessors used “ghosts” to refer to “ghosts”, as Xu Shen said: “ghosts: what people think of are ghosts. ”[9] Zida also said: “If a ghost has something to do, it is not a sacred person. ”[10] “Erya” also says: “The words of ghosts are to be savored. ”Entertainment conditions[11] The “Travel” also says: “Everyone must die, and die must die in the earth. This is a ghost. ”[12] It seems that “ghost” also has nothing to do with the topic of this article, because the “heaven” or “emperor” as the supreme god is not a “human ghost” but a “heaven god”. However, the problem is not so simple. According to the concepts of the Yin and Zhou dynasties, the princes and the common people have different differences, and they are not after their death. “Secretly pursuing the earth” instead of “Secretly pursuing heaven”, becoming the ancestor god, “in the emperor’s throne” [13], that is, staying in the “Emperor’s Court” [14] of God, in this sense, this kind of “ghost” is also a kind of “god”. However, despite this, such “human ghosts” or “human gods” are not “heaven gods” ; And “Heaven” or “Emperor” belongs to “Heaven God”. The ancient kings of the Zhou people were both ghosts and gods, and just acted as an intermediary between man and heavenly emperor.
(II) The god without “God” in “Yi”
The most surprising thing is that “Heaven” and “Emperor” belong to God. “Yi” is just to divine God, but the whole “Yi” does not appear in the word “Shen”. This is mainly related to the later appearance of the word “Shen”. The “Han Dictionary” believes that “oracle bone inscriptions and bronze inscriptions “Shen”, and do not use “Shen”. ”[15] 有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有有What Xu Shen calls “Shen is God”[16] is actually not the original meaning of the word “Shen”. Xu Zhongshu wrote the “Oracle Bone Inscription Dictionary” without the word “Shen”; the explanation of the word “Shen” is: “Shen Xiang Yin is the form of the “Shen” (the initial meaning – the note of the quotation), and the spirit is the extension”; and it also cited “Ye Yusen said that the oracle bone inscription Shen is the form of the “Elephant” and the form of the “Ye Yusen” is the form of the “Shen””. [17] Liu Xinglong’s “Newly edited Oracle Bone Dictionary” also does not have the word “shen”; the word “shen” is also interpreted as “image, flash, and electric shape” [18]. From this we can see that the reason why the word “God” in “Yi Dao” is not the word “God” at that time, at most, this conceptual term is not stable (the word “God” already has the word “God” in “Pen” and “Book”). This also shows Chen Lao of the text of “Yi Dao”.
However, “Yi” does not have the concept represented by the word “God”, which does not seem to mean that “Yi” does not have the concept of God. The difference between concept (conception, idea, sense) and concept is: a concept that is fixedly combined with specific vocabulary or literal emotions is a concept, such as the combination of “signified” and “signifier” as Sorre. For example, in the “Yi Dao”, there is a natural concept of yin and yang; but in the age era, there has never been no concept of “yin and yang”. For example, in “Zuo Yu”, the yin line is called “six” and the yang line is “nine”, not “yin” and “yang”. The “Heaven” and “Emperor” discussed in this article are the concepts of God in “Yi”.
2. The supreme god “Heaven” in “Yi” is easy to see. In the concept of “Yi” there is a supreme god, that is, a metaphysical being, called “Emperor” or “Heaven”
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