requestId:68499aabb6e282.44970158.
Original title “Lin Anwu: Viewing existence, keeping energy, and being in shape first, and learning from the Tao”
Accessor: Lin Anwu
Accessor: Zeng Fantian
Source: Author authorized by Confucianism NetworkSweetheart Garden, original “Master of Confucianism” 2017 Issue 1 (General Issue 32)
Time: Confucius was in the 2568th year of Dingyou April 28th Gengxu
Jesus May 23, 2017
Lin Anwu, director of the founding school of Yuanheng Book Academy in Taiwan
Taiwan. A famous philosopher and religious scholar. Doctor of philosophy in Taiwan, formerly a professor of “Qinghua University” in Taiwan, a professor of teaching model in Taiwan, director of the Institute of Religion and Humanities of Cixi, and the director of the founding institute of Taiwan Yuanheng Book Academy. He is currently an outstanding overseas visitor and a guest professor of the Confucian Civilization and a senior Confucian Institute of Innovation in Shandong. He has published more than 20 specialized works and more than 200 professional academic papers, focusing on the inheritance and development of Confucianism and Taoism civilization. Teacher Lin Anwu, from the third generation of Teacher Mou Zongsan, was an extremely creative scholar among the third generation of contemporary new Confucianism. He proposed the “three concepts of existence” based on the “two-level existence discussions” of Teacher Mou Zongsan, and advocated integrating the three religions, facing the new challenges of 21st century civilization, and started dialogue and discussion. In terms of method theory, based on Wang Chuanshan and Xiong Shili, it proposed a Chinese method of formulating five-level “Tao, meaning, image, structure, and speech”. In particular, Lin Anwu focused on the modern adaptive problems of Confucianism, he has studied the ability of philosophical therapy more deeply in recent years, and has taught “Four Books”, “Jin Jing”, “Yi Jing”, “Methods”, etc., and promoted the style of lectures in the Academy of Civil Affairs without leaving any effort.
The author was lucky enough to listen to Teacher Lin Anwu’s lecture next to Shandong University. During the lecture, he was very eager to ask Teacher Lin for some questions to promote the interview, and Teacher Lin answered with confidence. On the day of the visit, I went to the middle school of Shandong University to receive the guidance of Teacher Lin from Teacher Lin from the editorial department. From morning to afternoon, Teacher Lin’s explanation was enlightened and the sound was heard. Afterwards, during the process of cleaning up the recording, a clear sense of touch was that the thoughts of Mr. Lin actually had a “discussion” there. This “convention” integrates the source of thoughts such as Confucianism and Taoism, and forms a general concept, which is very obvious and very compatible.Interesting.
Interviewer: Lin Anwu
Interviewer: Zeng Fantian
Teen: Teacher Lin said that human energy depends on three links: Liuhe, ancestors, and masters. Please discuss separately. How can these three satisfy our hearts? Lin: In general, I talked about Xunzi saying that “There are three books of the tribute”, which is what I said, “The six-member is the foundation of birth; the ancestor is the foundation of genitals; the king is the foundation of governance.” This is the Liuhe Master, where Liuhe is a natural bond, or a natural combination; the ancestors are blood-shaped bonds, or a blood-shaped bond; the lord and the teacher are political, social and humanistic cooperation. The lord represents social politics, and the teacher represents human civilization. In our Chinese thinking, people cannot leave these three coordination bodies, so our energy is only placed here, natural coordination, blood coordination, and civilized coordination, which corresponds to the way of heaven, family, and Taoism.
We must have these coordination bodies in our hearts, and we cannot resist them. In this way, we will realize that we have a close relationship with these coordination bodies, the relationship between people and Liuhe, the relationship between people and ancestors, and the relationship with you and your masters, these are all very important. Here, the teacher talks about the saints and the forefathers. The king talks about the people who govern affairs and issue orders in a group. Xunzi said, “Why is the king? He said, “You are able to be a group. Why is it because you are able to be a group? He said, “You are good at giving birth and nourishing people, he is good at managing people, he is good at vassals and patriarchs.”
In the view of Confucianism, the peace of human life is very diverse, forming a very broad connection. There are various different ways of expression, but I will never be able to leave the “Liuhe Master”. Some people may say that “The correct man has three joys, but the king of the whole country does not exist. If parents exist, brothers are not good at it, one happiness is one happiness; if you look up to the sky, and you will not be embarrassed by others, two happiness is; if you have the talents of the whole country and teach them, you will be the three happiness.” The way of heaven, humanity, society, and civilization are all here. I think Confucianism must master these coordination bodies.
Now some people claim that the word “jun” needs to be changed. Of course, there is a reason we sympathize with, but I don’t think there is any need. You, in fact, when people cooperate together, they should respect the leaders in the group. Correspondingly, leaders should also respect every member of the group. You don’t need to know how to become the monarch’s specialty. Because we look at the word “Jun”, it comes from Yin and from Kou. Yin means governing affairs, and Kou means issuing orders. This is what Jun means.
Teacher Lin Anwu received interviews
The Confucian teaching energy is very practical, but it is not just for this life. Confucius said: “If you live, you should serve you as a gift; if you die, you should be buried with you and worship you as a gift. “Confucianism should say “seeing death as life”. It does not only mean the other shore, but also the world, but it is clear from the other shore, but it does not only mean the other shore, because our lives have past, present, and future. Many people talk about Confucianism now say it too narrowly, as if Confucianism does not have this shore, but actually it is connected to the other shore, this shore and the other shore. . Confucianism also has three lives, but its three lives are not like the three lives of cause and effect taught by the teachings. The three lives of Confucianism, past, present, and future, are placed in the connection of a group, the connection of Liuhe, the connection of blood, and the connection of civilization. So we Chinese will say this: I am a family named Lin, and I am a family named Lin from Zhangzhou, Fujian. That is We need to contact the region. Our thinking has always been like this, but it is connected to the earth, but it also connects to the way of heaven.
Zeng:Taoists talk about “names are determined by shape” and “words are formed by things”, and it seems that the subject’s words determine the existence of all things. Please let me teach Lin to this Talk about the relationship between “language” and “existence”.
Lin: If Taoism talks through Wang Bi, it will talk about “names are determined by shapes” and “texts are formed by objects”. What effect can humans use language to determine this world? investigationEven if it is even a disadvantage, Taoism has the deepest inspection in this regard. Because people cannot apply words, words, and some expressions can be used to express this in the past. World. Only when we talk about this world through language symbols can this world become a world, but in the process of speaking, when we have identified the object, it will begin to become a problem. What should we do at this time? “The Book of Morality” says: “The Tao produces it, virtue carries it, things form it, and achieve it. “Dao is the origin, virtue is the nature, things are said in words, and they must apply language, words, symbols, etc. The form of “the form of objects” is implemented in detail. This “thing” is not just an object, but an object, structure, and system. In this way, the translation will eventually form a role.
Lin AnTeacher Wu Cheng talked about the “Three Ethics of Existence”
If “thing” goes to “support”, there will be problems, so we must return to “Tao” and “virtue”, return to our origin and nature, and “respecting the Tao and valuing virtue.” Lao Tzu believed that anything must return to its origin
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