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Simultaneous, harmonious, and harmonious—Three ways of “simultaneous” in “harmony”
Author: Lin Meimao (Chinese National Academy of Philosophy); Huang Shijun (Beijing Foreign Languages Japanese (Japan) Discussion)
Source: “Philosophy Research”, 2019 Issue 11
Time: Confucius 2570 The 14th day of the first lunar month of Gengzi, Gengchen
� The principle of “harmony and differences” proposed in “Theory” is the development of “harmony and harmony”. It not only represents Confucius’ fantasy, but also a correct solution to “harmony and harmony”, that is, to determine the harmony unity of difference (“harmony”) and to oppose the unconventional difference between things (“same”). Here, the value of “harmony” is determined, and the “same” that is opposite is abandoned. However, since the logic of “harmony” is a new unity formed under the condition of respecting the reproduction of others, “harmony” itself can be regarded as a new concept, namely “harmony from harmony”. There are also “same” and “same” on this level. Although the differences between “sameness” and “sameness” and “harmony” are the same and strong in the basis of differences, they are all subconcepts of “sameness”. “Sameness” and “harmony” are in conflict with the differences, while “sameness” is transitional because of its ability to resolve the tension between the two. Therefore, “sameness”, “sameness” and “harmony” form the three ways of understanding and “sameness” in “harmony”. Finally, in line with the future needs of the whole body, through the logic of “harmony and divergence”, the “harmony world” becomes the “harmony world”.
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As well known, based on the positive value of “harmony, non-relationship between humans and 50 participants, the net car motorhome began to answer questions, and everything was described according to her dream situation. Teacher Zhang Liwen proposed a famous “harmony” concept in the exploration of the focus value of traditional Chinese thinking, and took the initiative to use “harmony”The five concepts of life, “harmony”, “harmony”, “harmony” and “harmony” resolve the crisis of value conflicts that emerge in the world. For example, he called for “establishing the standard of harmony and love, respecting the wisdom of life, protecting natural ecologies, and building the path of life” (Zhang Liwen, pages 42-45). However, the “harmony world” is absolutely true How can the positive value be realized and guaranteed? Can “harmony” also include multiple levels and aspects? These have not been described in “harmony” in “harmony”. Regarding this problem, Xiang Shiling studied the article through the literature and found that there was an exhaustive application of “harmony” during the Northern Song Dynasty, and believed that it was “complex and mixed” in this. The concept of “https://twsugarblog.org/”>Integrity” or “mixed-type harmony” also exists, so that the demand is based on “clear right and wrong and whether it is possible” actually has the problem of “harmony and harmony”. 1 (See Xiang Shiling) Obviously, Xiang Shiling’s views are of recognition value. However, he did not further explain what the principle of “harmony and harmony” is, and where did it come from? At the same time, “mixed-type harmony” should be understood as ” The question of “harmony” or “sameness” is not explained.
Of course, in the system of “harmony” and “harmony”, the idea of ”seeking commonality and disparity” has always existed, which also provides the basis for the concept of “harmony” that is said to Shiling. However, “harmony” with differences (i.e. “difference”) as a condition obviously shows that “sameness” is not a concept of the same level, or perhaps we may understand “harmony” as a kind of “sameness” and “harmony”Baobao Website” is called “大大(大)发”2, which is also a kind of “大”. Other, “大大”Inclusive Club “Sameness” on the same level also includes “Sameness” or even “Sameness”. So, can these subconcepts of “Sameness” be related to “Sameness”? If so, what kind of relationship is it?
In the view of the author, for the purpose of “Sameness”, the first thing that appears should be “Sameness” with preliminary constituent meaning. What is “Sameness” integrated by “Sameness” is The “difference” included in “difference” is not the end. On the contrary, after the preliminary consolidation is completed, the differences between “harmony” and “sameness” will definitely result in “harmony” and “sameness”. However, whether it is “sameness”, “sameness” or “harmony”, are actually the main power of “seeking commonality” generated by the objective facts of “difference”. On the other hand, if we regard “harmony” as “sameness” as “sameness” or “harmony” as “harmony” or “harmony” can be included.”Harm but differences” and “divergence due to harmony”. The thinking about various sub-concepts of “sameness” is actually related to the problem of how to form “public consent” in public philosophy exploration. 3 To explain these problems, we will first make a further step in sorting out the basic logic of “harmony” and “harmony biological”.
1. Late discussions on “harmony between harmony and harmony” and “harmony creatures”
From the literature we can find today, the earlier recording of the “harmony between harmony” discusses the dialogue between Baby Yan and Duke Qi Jing in “The Twenty Years of Zhao Gong”. In this text, it actually includes another record of the book’s “relationship between harmony”, namely:
In the middle of the tenth year, Qi Houtian was in Pei, and recruited people from Yu to bow, but did not enter. The minister punished it. Zhu said: “In the past, my ancestors were in the fields, and they were recruiting large servants, and they were recruiting soldiers with bows. They were covered with gold and were used to recruit people in Yu. I did not see the skin and did not dare to enter.” So I gave up. Zhongni said: “It is better to keep an official than to keep an official.” The righteous man told him. (“Thirteen Notes” 19, page 1612)
Although this record does not directly touch the concepts of “harmony” and “sameness”, the conflict between Jin-Jing Gong and the Yu people in charge of Shanzhe includes important elements of exploration and similar problems. First, the two parties in terms of components are the monarch and ministers. The summons of Duke Jing obviously deprived of the nature of private witnesses, and are a problem with the nature of the “public” of the monarch summoning a minister with a duty. Secondly, their opinions are not only different, but can even be said to be complete and opposite, which is the emergence of “divergence”. Again, whether it is Jing Gong or the Yu people who are see