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Shao Yong’s Physical Application Review
Author: Li Zhen
Source: “Philosophy Research” Issue 09, 2020
Author Introduction:Li Zhen, from Zhengzhou, Henan Province, is a postdoctoral fellow at the Qing Dynasty School of Humanities and Xinya School of Books, and an assistant researcher. The important research areas are Chinese Philosophy History, Song and Ming Philosophy, and Yi Philosophy.
Abstract:One of the achievements of Shao Yongzhe’s essay lies in the construction of a complex and systematic approach. This theory has a strict structure. On the one hand, regarding the relationship between things, Shao Yong used the four-use and three-use emotions to define the whole of things and the reasons for the form and activity in themselves, expressing the understanding of use and indestructible; on the other hand, regarding the relationship between things, Shao Yong used the same attitude of use to explain the repetition and the multiple aspects of things from the perspectives of static, attention, height, and order. Shao Yong’s physical usage takes matter as the object and physics as the content, and reflects the philosophical theme of his visual objects. Differences between the form of its own use, Shao Yong’s theory continued the tradition of the application theory inherent in Chinese philosophy since Wang Bi, demonstrating the purpose and ability of the theoretical construction in the early stages of science.
Keywords: Shao Yong; four uses of body and three uses of body; use of body and treat; physics
Physical usage is the conceptual and verbal form of Chinese philosophical classics. Generally speaking, the physical and use of Chinese philosophy are often the relationship between internal and external, common and variable, basic and manifest. (See “Zhang Dai Nian Selected Collection” Volume 5, Page 100) As the concept of using the backbone of Buddhist Lecture and Science, this is the important meaning. This is the mainstream of usage.
In addition to the above mainstream, Chinese philosophy also has a tradition of using theory. This kind of tradition does not mean to be the essence or body, but to be the form; it does not mean to be the appearance or expression, but to be the function and activity. The difference in conceptual noun determines that this kind of application does not focus on the mind and the relationship between nature and nature, and the relationship between nature and its basis, like the former; it is to focus on things that are under the shape and analyze the reasons why things are in shape and activity. This kind of application therefore has the most basic nature of “matter theory”. From the perspective of philosophical history, this kind of application has already sprouted in the Han and Wei world and has been in the long-term origin; its large-scale form can be seen in the commentary of Shao Yong of the Northern Song Dynasty.
In “Views” and “Jing Ring Collection”, Shao Yonghuang developed the concept of physical application of later generations, made a comprehensive analysis of nature and personnel, and established a system with a large body and detailed structure. For Shao Yong, the use of physical uses is not ordinary concepts, but the basic approach to observing things and is the expression of physics. Shao Yong’s philosophical theme of “viewing things” has been concentrated in his practical discussions. In the context of Shao Yong’s physical application, students have developed from the perspective of Yixue and other aspects and have conducted unhelpful discussions, but the overall research is still reported. A thorough assessment of the connotation of this theory has the main meaning of understanding Shao Yong’s philosophy and mastering the thinking of using the body.
1. Four uses of the body
In Shao Yong’s Philosophy, the body instrument has two basic aspects: one refers to the physical application relationship between the whole internal body and the department, and the other refers to the physical application relationship between the things and the parts. This section discusses the first meaning first.
The chapter on “Viewing the World” proposes:
There are three in the body of heaven that does not disappear, and one in one in the body of earth that does not disappear; three in the body of earth that does not disappear, and one in the body of earth that does not disappear. Therefore, one is natural because it is not enough to eliminate one is the way. The three are used to eliminate the six-member man. (Selection of Shao Yong, page 1177)
Shao Yong believes that Liuhe has a structure of four uses and three, and one that does not consume. The so-called four refers to the whole body; the so-called three refers to the activity, use, and perceptible parts of the whole body; the so-called four refers to the backbone of the whole body. Therefore, the meaning of four uses three and one is that in a thing, the active part accounts for three quarters of the overall body, and the remaining one quarter is inactive. Shao Yong’s discussion on the relationship between the internal whole of things and the use of departments is important to express the four uses and three meanings of the body.
In Shao Yong’s study, it is not difficult to use the four and three of them. Short-term maintenance is placed under the framework of Liuhe and discussed as a unique structure of Liuhe. However, in fact, this is the general situation that all existences have in coordination. The characteristic of “The Insider of the View” is that the sun, moon, stars, water, fire, earth, and rock, spring, summer, autumn and winter, emperor Wang Bo, etc. is all in four words. This is not only a pursuit of literal conscience, nor is it just an analysis of a different object, but also expresses Shao Yong’s extensive understanding of the structure of things: things are always composed of four parts, and “the body is divided into four parts” (ibid., page 1244) is the basic situation of the existence of things. Similarly, “On the Outside of Things” believes that in the four bodies of heaven, “Tianchen does not see “What should we do next?””, in the four bodies of earth, “the earth fire always dips”, and in the four ways of governing the emperor, Wang Bo, the Bo Dao does not disappear (similar to the above, page 1184). The arguments of this type are not unreasonable settings, but are intended to confess:There are always inactive people in the four parts of the object, and the use and non-use are related to one. It can be said that physical use is the basic perspective of Shao Yong’s observation of things, and the four and three aspects of the physical perspective are important regulations for things.
Shao Yong’s four uses and three words have its own pure source, which was based on the reform of his father Shao’s ancient voice. ③ In Shao Gu, physical use is still the internal rules of sound learning. Shao Yong promoted it and believed that the four uses and three are the principles that are pervasive in everything. The four uses and three uses opened up space for Shao Yong’s thinking. Shao Yong used this to observe things and build a rich understanding of the world. The philosophical meaning included in this statement can be understood separately from the three angles of touch, use and no need to use.
1. 4
Shao Yong will understand the general structure of the existence of things by “four points”. For Shao Yong, all those who can have four points belong to the scope of the body, and four points are the essential nature of the body. Since the body can be differentiated according to proportion, it cannot be an absolute and incompetent body, but can only be an invisible thing. This meaning is actually a form. Of course, the shape here is in terms of its broad meaning, including both physically sensible forms and mentally snatchable objects: according to the standard of “the body is four points”, what Shao Yong calls the body not only refers to the extended existence (“sun, moon and stars”), but also the activity of things (“summer night”); it not only covers time and space (“four hours and four dimensions”), but even seems abstract like virtue and history. href=”http://www.taiwanblog.net/Eric/%e5%96%ae%e8%ba%ab%e5%be%8b%e5%b8%ab%e4%b9%8b%e5%8c%85%e9%a4%8a%e6%97%a5%e8%a8%98-2-%e6%b4%bb%e5%9c%a8%e8%e8%a6%8f%e7%9f%a9%e4%b9%8b%e5%a4%96/”>官网彩(“Renyi Luzhi” and “Emperor Wang Bo”) are also included. In short, it includes all objectable existences. The meaning of the body is so broad, and accordingly, the meaning of the part must also be understood greatly. Judging from the above items, Shao Yong actually included multiple meanings such as physical differentiation, language division and even thinking analysis with four points, that is, any differentiation mastery method belongs to the scope of the division. In a nutshell, if there is a body, there must be a body, and there must be a body. From this we can see that in Shao Yong’s philosophy, the body points to all things that are not original, so it can be differentiated, described and thought; and the true metaphysical being “one of the body” and “one of them is incompetent, which means there is nothin
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