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The “Biyuan Thought” and its non-inspiring direction in the late Qing Dynasty – Kang Yousheng and Yushengsi were the same as the middle
Author: Wu Zhanliang
Source: Author Authorized by Confucian Network Published
Original from “Taiwan Historical History” No. 58
Time: Confucius was in the 2569th year of Wuxu and the 18th day of Yichou
Jesus April 3, 2018
【Summary】
The scholars in the late Qing Dynasty faced the crisis of the complete voice of traditional political and educational systems. Under the influence of the traditional way of seeking the truth, some of the most outstanding readers worked hard to explore the “highest principles of the universe, life and politics and society” to address various problems from life to civilization. Inheriting the tradition of Chinese academic thinking that focuses on the biochemical origins of all things, this kind of exploration and development is a kind of thinking that highly values life, nation, civilization and the most basic vitality and value of the universe, simply called “biogenic thinking”. They deeply feel that the challenges and crisis are extremely heavy, so they tend to keep the dross of the ethnic civilization, preserve only the most refined and basic departments, and use them to welcome various oriental thinking such as evolution, scientific world view, materialization, elements, movement, unrestrained, restrained, civil, equality, and love, to respond to the challenges of modernity; or to return to the most basic Chinese civilization to reduce and restore the original vitality of the individual to the ethnic civilization, rebuild the focus value, welcome modern civilization, and recreate Chinese civilization in a complete way.
The problems of the real political, educational and social system are extremely heavy and heavy, and the request to reduce life and recreate China is extremely urgent. This “biogenic thinking” therefore has a high degree of anti-traditional and anti-order nature. They criticize and even oppose all sentimental, orderly, separate, and rationalized things, making their thinking a profound non-minded and even anti-modern trend. This thinking not only promotes the transformation and reaction phenomena of recent waves and surges, but also makes China’s modernization process even more difficult. This article is represented by Kang Youwei and Yushou Sitong, and aims to make a preliminary suggestion of this thinking.
Keywords: shengyuan, Shengsheng, non-enchan, Yuanyuan, Kang Youwei, and Yu Shitong
[Media]
The late Qing Dynasty thoughts were surging, which was the foundation period for China’s modern thinking. Although there are many discussions on thinking during this period, it seems that the students have never paid attention to it.These two main thinking directions. One is a kind of pursuit of the most basic or original vitality and value of the universe and life and national civilization in the late Qing Dynasty, and therefore paying attention to the “original” thinking. The author simply calls it “biogenic thinking”. The second is the misfortune of all sentimental, orderly, separate, and rationalized things, as well as the in-depth non-inspiring and even anti-modern thinking and direction contained in it. These two are closely related. The former is the foundational energy and thinking of the Chinese people who strongly sought to recreate the Chinese nation under the crisis of the storm of traditional politics and civilization system. [1] The latter is derived from the change, anti-tradition, anti-all sentiment and contingency thoughts arising from the full-scale reform or even the reverse request. Under the comprehensive crisis of the political and educational systems, because we are seeking to recreate China, it is difficult to comprehensively oppose the traditional order of rigidity, restraint and emotionality. [2] The former can be said to be the most basic requirement, while the latter is a derivative direction. Both are closely related to traditional academic, world view and thinking methods. They not only represent real needs, but also have in-depth academic and thinking foundations. On the one hand, they complain about the power of life and civilization to recreate China, and on the other hand, they must break all existing rules of regulation. This transformation and reaction phenomenon that promotes wave surging is more dynamic and stable. Both aspects are worthy of our in-depth discussion.
The so-called “bioyuan” or “the essence of birth” means the origin and foundation of the biochemical process of all things in Liuhe, and also refers to the energy that is bound by nature and life. Its meaning comes from the focus of Chinese traditional world viewing and academic thinking such as “successive”, “Yuan Henry” and “unextremely strong” and it has made modern transformations in the thinking of late Qing scholars, and it is not easy to find appropriate responses in Eastern thinking. All civilizations in the world pay attention to the most basic or source of the Six-Hebei community, but the number of roads is very different. Greek philosophical traditions focus on the substantial being (on and being) that transcend time and space without changing. The Hebrew and Islamic traditions lead everything from God who created all things. India believes that all beings are God. In the past, all civilizations have used their greatest efforts to explore the origin of all things and lives in their minds. Chinese tradition does not value problems such as existence, God, and God, but specializes in the phenomenon and origin of all things and human biochemistry, but is reflected in the academic traditions such as Yixue, Two-Hans, and Science. The concepts of Big Yi Shengsheng, Yuan Henry, Wu Sheng and Tai Sheng all come from the world view of the traditional Chinese style of nature, man and nature. It combines the inside and outside, the subject and the object, the mind and matter, the person and the self, the body, the sacred and the civilized, the true and the civilized, and even the gods and man, and is also integrated into a cosmic journey that is endless and endless, and is organized by concepts such as Tao, Yuanqi, Yinyang, Taiyin, and the inexhaustible and Taiyang.
The word “life” is similar to the concept of life (Life), but it is easy to reproduce not only the life world of modern science, but also the lifeless world.All existences in Liuhe belong to a large universe where there are business and organisms. The predecessors saw the life of all things and people, including understanding the two types of energy and material things that the mind and matter or modern times, so the new words have the connotation of the unity of mind and matter, which is very different from the Eastern modern view of life, which is mainly materialism or mind theory. The character “Yuan” is based on the original meaning and the origin meaning. [3] is slightly similar to the meaning of principle, [4] However, the latter originates from the substantialism, and originally has the meaning of transcendent and “existence of the original body”, which is different from the character “Zuan”. Since the Chinese character Yuan is the original meaning, the original meaning is not different from the end, the beginning and the end, so there is no meaning beyond the meaning. Although the Yuan character can also have the connotation of traditional useless intrinsic, it is not an oriental essence or a statement of its own intrinsic. [5] Yuan Henry is like spring, summer, autumn and winter, and is based on spring, and is focused on four hours. The human body is rooted in the five organs and six organs and distributed in the four bodies, and it does not rely on a single organ as its basis. Therefore, the character Yuan should not be viewed in an exceeding or fixed body. At the same time, since the word Yuan does not refer to specific shapes, it does not have the meaning of oriental elements.
Although predecessors highly valued the most basic basis of the biochemical process of Liuhe and the essence of nature and life, the ancients originated from the Zhouyi article “The Book of Life and Life”, which often said “Life”, but they rarely said “Life” or “Life” or “Life”. This may be because the word “生” is a description of the phenomenon, and does not touch the root of the source or the basic problem. The origin, origin, origin, and even the certain meaning of the Yuan character is not easy to refer to. China’s thinking on the unity of man and nature is originally a tradition that focuses on the general description of phenomena and does not focus on object-based analysis of the essence or body of things. The predecessors used the characters “Life and Yuan” very little. [6] The late Qing scholars inherited this tradition, and except for Sun Zhongshan, they did not apply the words “bioyuan” or “bioyuan” or “bioyuan”. Born in Shanxi, Sun Zhong, he specially labeled the word “bioyuan” in “Sun Literature” to refer to cells and already has elemental meaning. Although this is not ancient, it can emphasize the nature of “bioyuan” as well as knowledge, energy and matter because it is influenced by the Chinese tradition of unity between man and nature and Christi
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