消失的邏輯

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Natural reason and salvation—The prototype of the self-practical and thoughtful and historical meaning of Tang Wugong Presentation

Author: Chen Yang (Department of Philosophy, Tongji University of Humanities)

Source: Author Author Authorized by Confucian Network Published

              Original from Jimei Daobao Journal 2017 href=”https://twsweetdiary.org/honeydating/%e5%be%9e%e6%af%8f%e5%80%8b%e6%9c%88%e7%b5%a6%e6%88%9120%e8%90%ac%e7%9a%84daddy%e8%ae%8a%e6%88%90%e6%88%91%e7%9a%84%e8%80%81%e5%85%ac/”>号4

Time: Confucius was in the 2568th year of Dingyou November 11th Ji Chou

               Jesus December 28, 2017

【Content summary】

Precaution and self-reliance are the cornerstone of Confucianism’s learning of correcting people. During the period of the People’s Republic of China, the chief teacher of the Tang Wugong Teachers was very popular in his works “Big Issues” and “Recently, a knowledge competition program with a doctor as the protagonist. The meaning of the Confucian “being cautious and independent” kung fu in “The Book of Salvation of the World” and “The Book of Nature and Reason”. This type of phrase has a very clear real direction, which is to invent traditional and cautious learning to save the world today. In the Tang Wugong’s Shenxian commentary, the focus has attracted the ideological resources of a series of mind-study scholars since the late Ming Dynasty, especially Liu Zongzhou’s explanation of Shenxian. This thought led the Tang family to emerge from the Qianlong and Jiaqing academic field in the Qing Dynasty, and explored the reconstruction of the theory with the detailed psychological field of Yang Ming. The “cautious” commentary on the “scrupulous” of studying Tang Wugong since the late Ming Dynasty is the main way to deeply explore its value of thinking and political and educational meanings.

【Keyword】

Tang Wugong, be cautious, rational, and save the world

[Comment】

Shengyi is one of the main methods of cultivation in Confucianism. In the 20th century Chinese academic history, there are two ways to describe the importance of being cautious and independent: one is to determine the connotation and position of being cautious and independent through comparison with the Oriental Thought Correlation, and the other is to position one’s cautious and independent by returning to the traditional academic thinking Correlation. The former is like the teacher of the new Confucianism of Hong Kong, and the latter has a brief explanation from the Tang and Wusong Song Dynasty: “It was received in the community, about five or six months old, and the teacher of the master. For example, Mou Zongsan believes that being cautious and independent is the basic focus of Chinese civilization. Its basis is: “Confucianism also emphasizes creation, but does not use God to create all things in Liuhe; the reality of creation is to understand our moral creation, so nature and Taoism are one. Therefore, Confucianism opens the main body and emphasizes the reality of morality. How to present a manifested body? Rely on being cautious. Therefore, opening the door of the main body is to open the skill of caution. Christianity never takes the skill of caution, so it cannot be said: We can become Jesus by virtue of our moral integrity. ”[1] This is to compare with the metaphysical learning of Eastern subjectivity and Christian thinking, be careful to think independently. [2] Tang Wugong is to slap the QianBaoqing.com VIPThe basics of Chinese academic disastrous academic disparities since Jia Jia, by memorizing the traditions of Song and Ming dynasties, and describing the modern political and religious meaning of careful thinking. The remarks of Tang Wugong can better highlight the contradictions of classical science and have extremely clear practical directions, which is worth our further exploration.

Tang Wugong (1865-1954), whose courtesy name is Weizhi, was a late-nation Ruzhu. He was a famous teacher and master of national education who combined virtue, merit and learning in modern times. This article takes Tang’s comments on Confucian “carelessness” in his works, “Big Identity”, “Damn Meaning” and “Natural Reasons and Reasons” [3] as an example. He will discuss this and teach the Fang family.

1. Be cautious and support the spirit and serve the heaven

Tang Wugong’s cautious and independent comments are the focus of his “nature reasoning is the foundation of salvation”. This initiative is not a pedantic argument without ignoring the reality of the times, but a tree standing on the ills of the times In-depth insight into the basic strategy of saving the world. As we all know, the late Qing Dynasty was a period of great change in the era of Chen China that had not been seen in three thousand years. At this time, as a practical and teacher, Tang Wugong, his teaching philosophy was “sought on reality and practice”, and he worked hard to cultivate and cultivate talents in practical use and cheer up China’s practical talents. Combined with this practical philosophy, Tang Wugong’s sexual theory (be carefulInclusive learning) Comment on integrating traditional thinking resourcesConsumer contracts and modern civilization show a clear and contemporary character. The conception of this description is: “There is no basis for correcting people’s learning to be cautious. Since later generations broke the saying of “Safety and Indifference”, they thought it was empty and empty, and doing things would be more jealous. “(“State of the “Sincere” by Tang Wugong’s “Big Identity”) This so-called descendants refer to the Qianjia Confucian Confucians represented by Dai Zhen. In the eyes of Tang Wugong, the academic tasks of Qing Confucians such as Dai Zhen destroyed the worldly and people’s hearts that were built by Song and Ming Technological Academics, and can even be regarded as the source of the continuous decline of social politics and moral conditions in the late Qing Dynasty. Tang Wugong’s “Salvation of Nature and Reason·Subjectory of the Words” 》The opening of the article is to analyze the argument using the method of self-inspection:

Or it is said that the meaning of the word “reason” is cleansed in the empty space, and it was early to be destroyed by Dai Dongyuan and Jiao Rongtang. Is it a mistake to say that the reason is not contrary to? I responded to it: This is a discussion of the lack of prosperity and so on. ·······Dai’s words and principles of the Confucian scholars of the Song Dynasty were a matter of purging the empty space, and if you want to remove it, it would be in vain and overcorrect, and it would be ruthless. href=”https://twsharestory.com/”>原文 must remove its inherent nature. Once it is removed, it must remove its original kindness, kindness, wisdom and wisdom. Therefore, the unrestrained hearts are in absent and unquestionable way, and the world will not be able to be asked. Therefore, it is said: A correct person thinks that one word is knowledge, and a word is not known. If one word is not done, he will be careless.” (Tang Wugong’s “Salvation of the World of Nature and Reason·The Original Text of the Word of Comprehension”)

Academics have the most original political and educational meaning, which is the confidence of the classical civilization held by Tang Wugong. In his opinion, the impact of academic undermining is invaluable on society; therefore, criticism and improper academic undermining is also an indispensable part of upholding worldly education and a gentleman’s heart. Tang Wugong believed that Dai Zhen was in vain and overcorrect when criticizing the Song and Ming dynasties and the natural principles of the Song and Ming dynasties, and eliminated the loss of the inherent moral concepts of everyone, forming a rude heart and a ruling world. Dai Zhen was a famous examiner during the Qianlong and Jiaqing period, and was named “the first student in Qianlong” (Chapter 1) [4]. He fiercely criticized Song Ming’s “killing people with reason”, and undoubtedly asked Dai Zhen’s most controversial and influential academic thinking task. Tang Wugong also long-term care treatment of the person’s body, and criticized Dai Zhen’s words as “a discussion on the old meaning of lack of prosperity”; Tang’s article “The Book of the Words of Discussion” has a detailed and layer-by-layer statement of Dai Zhen. Due to the length of the article, the content of the training and interpretation will not be discussed in this article. The most important part of this literature is the meaning of “distinguishing the mind and mind” against Dai Zhen. There is a major point in Dai Zhen’s criticism of physiognomy., believed that the Confucians of the Song Dynasty “take opinion as reason.” He came up with a conclusion based on what Mencius said, “The sage first got the same thing as my heart” (Mencius: Gaozi 1)) that a view that has n

中國網/中國發展門戶網訊 8月29日，湖南省公安廳機包養網關駐龍家年夜院村鄉村振興幫扶任務隊舉辦獎學金發放儀式，對本村2024年考取研討生、本科、專科（包養含高職）的24名學子，依照4000元、3000元、2000元等次合計發放獎學金6萬余元，激勵廣年夜學子堅定幻想信心、立志成長成才，為龍家年夜院村人才振興蓄力賦能。

湖南省公安廳機關駐村任務隊隊長李俊毅對學子們金榜題名表現祝賀，祝願學子們在未來的年夜學生涯中一帆風順、學有所成，同時鼓勵大師進一個步驟晉陞學歷，將來學成之后不忘感恩怙恃、報效祖國，助力龍家年夜院村周全振興。

本年考取湖南農業年夜學研討生的梁芳榕表現，“感謝省公安廳機關駐村任務隊所給予的幫助，他們的支撐是我前進的動力，讓我能夠安心專注于學業，同時也讓我加倍愛護學習機會，我將加倍盡力，將來積極回報家鄉和社會。”

自2021年5月省公安廳機關駐點幫扶龍家年夜院村以來，連續兩輪駐村任務隊始終貫徹“扶志+扶智”理念，持續發揮后盾單位氣力，重點針對村內困包養難家庭學生和品學兼優學生開展助學幫扶，4年累計為包養83名年夜學重生發包養網放獎學金20余萬元，以實際行動關心關愛學子成長，支撐幫助孩子們圓夢芳華、成績自我，以人才振興助推鄉村周全振興。（涂惟超）

月嫂的品級是什麼？
為進一個步驟規范傢政辦事市場，國傢尺度委2015年同時批準宣佈瞭《傢政辦事母嬰生涯護理辦事東西的品質規范舞蹈教室》和《傢政辦事機構品級劃分及評教學場地定》兩項國傢尺度，見證對母嬰生涯護理辦事聚會東西的品質和傢政辦事機構劃分停止規范與界定。
1對1教學在新宣佈的《傢政辦事教學場地母嬰生涯護理辦事東西瑜伽場地的品質規范》對分歧級別護理辦事的任務內在的事務、護理技巧及辦事職員請求都做出瞭明白的規則。尺度將母嬰生涯護理辦事分為共六級，此中一1對1教學星級為最高等級，金牌級家教為最高級級。分歧品見證聚會級母嬰生涯護理員應當具共享空間有的技巧所做請求也極為具體。
據懂得，《傢政辦事母嬰生涯護理辦事時租會議東西的家教場地品質規范》對母嬰生涯護理員（俗稱月嫂）提出瞭基礎請求，此中包含，應為年紀在18~55歲，聚會應具有初中以上文明水平的女性，具有與品級相順應的辦事技巧等。
同時，該尺度還將母嬰生涯護理辦事分為一星級見證、二星級、三星級、四星級、五星時租會議級和金牌級共六級，此中一星級為最高等級，金牌級為最高級級。尺度對分歧品級母嬰生涯護理員時租應當具有小樹屋的技巧請求也極為具分享體。

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新華社烏魯木齊3月20日電 題：翱翔在盼望的郊野——新疆喀什女飛手巧繪春耕新圖景

新華社記者蔡國棟、尹茹紅、古扎麗努爾·塔依爾江

春分時節，塔里木盆地西緣的郊野上，冬小麥出現層層新綠，浮現出一片活力勃勃的氣象。

麥田上空，一架農用植保無人機劃出精美的弧線，精準噴灑的霧滴在陽光下折射出彩虹——操控這臺智能裝備的恰是來改過疆喀什地域英吉沙縣色提力鄉的女飛手努日曼古麗·喀斯木。

3月18日，在新疆喀什地域英吉沙縣一麥田，努日曼古麗正在操縱無人機。新華社記者 尹茹紅 攝

檢討電池、配比藥劑、設定航路，跟著螺旋槳的嗡叫聲響起，載包養網重50公斤的無人機從色提力鄉托萬霍依拉村的田埂上騰空而起，在距麥苗2.5米的高空睜開“芭蕾式”功課。全部操縱經過歷程中，努日曼古麗·喀斯木從容自在、沉穩干練，整套舉措行云流水。

“曩昔11畝地靠人工打藥要忙一成天，此刻無人機5分鐘就能搞定。”68歲的村平易近賽麥提·庫爾班看著智能化功課嘖嘖稱奇。這位種了半輩子地的白叟感歎道，以前他從早忙到晚，既辛勞也紛歧定確保農藥噴灑平均。此刻用無人機打藥，幾分鐘就能搞定，並且價格也廉價。

憑仗嫻熟的營業技巧和豐盛的實操經歷，“女飛手努日曼古麗”的名字風行一時。村平易近們紛紜邀她為農作物打藥，努日曼古麗“接單”不竭，支出隨之增多，日子超出越好。“我們比來又全款購置了一臺新的農用植保無人機，載重可到70公斤，到時可以兩臺同時功課。”努日曼古麗說。

每年三月至十月，南疆廣袤的綠洲上農忙交響曲樂章交疊。努日曼古麗的農用植保無人機營業也將從冬小麥慢慢向棉花、林果等經濟作物延長，為南疆特包養網排名色農產物提質增效和農業財產構造優化進獻“她氣力”。

不為人知的是，兩年前努日曼古麗仍是個圍著灶臺轉的家庭主婦。改變始于2023年春天，駐村任務隊送來“無人機駕駛員培訓”課程。“那時全村就我一個女性舉了手。”努日曼古麗說，經由過程吃苦進修，她一次性經由過程操縱證測試，成為英吉沙縣首位持證的“女飛手”。

3月18日，在新疆喀什地域英吉沙縣一麥田，努日曼古麗和丈夫在為無人機添加農藥。新華社記者 尹茹紅 攝

在老婆努日曼古麗的激勵下，丈夫如則喀日·居麥也考取了無人機駕駛證。現在，夫妻倆構成“飛翔夫妻”，營業范圍不只局限在英吉沙縣，還輻射至莎車、疏勒等鄰縣。

進進農忙季，夫妻二人鮮有時光陪同女兒，14歲的艾克達·如則喀日不只沒有涓滴埋怨，反而是母親忠誠的粉絲。她說：“我包養網想成為像母親一樣的人，她教會我，女孩也能把握科技包養網。”

在提到包養網比擬母親是全縣獨一一位女飛手時，艾克達的臉上瀰漫著驕傲的笑臉，進修之余她還會幫母親運營“無人機打藥”社交媒體賬號，連續發布怙恃操縱無人機精準施藥的錄像。

落日西下，完成當日功課的農用植保無人機徐徐回巢。努日曼古麗翻開手機，收到女兒剪輯的新錄像：金色余暉中，無人機擦過返青的麥田，畫外音是艾克達清澈的嗓音——“這是母親翱翔的軌跡，也是村落復興的航跡”。

新華社成都6月1日電 題：陽光驛站種下留守兒童盼望的太陽

新華社記者邊思琪、吳曉穎

“六一”國際兒童節，是孩子們最期盼的日子。在四川涼山彝族自治州越西縣鄭家灣村“陽光驛站”兒童節運動中，6歲的彝族男孩小輝（假名）站在舞臺側幕，心跳得飛快。在“陽光驛站”志愿者們的激勵下，這個已經害臊的留守兒童英勇站到了舞臺中心。這是他第一次登臺，伴著哪吒主題曲扮演《動感籃球》。

涼山州越西縣鄭家灣村“陽光驛站”結合年夜瑞鎮幼兒園，在5月30日舉行了“六一”兒童節主題慶賀運動。（涼山州越西縣鄭家灣村“陽光驛站”供圖）

“哪吒鬧端午，粽情迎六一”，兒童節運動熱烈收場。鄭家灣村“陽光驛站”專職志愿者鄭成美穿越在孩子們中心，組織文藝扮演和親子游戲。她身后的“陽光驛站”雖僅成立一年，卻已成為村里232名留守兒童和11名現實無人撫育兒童的“第二個家”。

“以前有點怕過節，爸媽不在身邊，家里就我和爺爺奶奶。”小輝小聲說道。自從村里有了“陽光驛站”，他的周末變得豐盛多彩：圖書閱覽室里有豐盛的繪本，在體裁運動區能和小伙伴們遊玩，志愿者還會教他們做手工、畫畫。“鄭阿姨說哪吒可英勇了，我也要英勇！”小輝眼中閃著光。

“這里的孩子們年夜多來自瓦普莫村的易地搬家家庭。初到新周遭的狀況時，孩子們廣泛外向忸怩。我們特殊設定了彝漢雙語教員，領導小伴侶們順應新社區的生涯。”年夜瑞鎮幼兒園教員蘭明玉說。

一位孩子父親在親子游戲后感歎：“以前總感到孩子吃飽穿熱就行，此刻才了解，多聽聽他們的苦衷，比什么都主要。”

異樣的暖和，在秦巴山區深處抽枝抽芽。在巴中市城南社區“陽光驛站”舉行的兒童節運動中，30包養多論理學生和志愿者正跟著《陽光驛站之歌》做手語操。涵涵（假名）舉措流利精美，臉上瀰漫著自負的笑臉。誰也想不到，這個舉止高雅的女孩之前仍是躲在角落的忸怩留守兒童。

在巴中市城南社區“陽光驛站”舉行的兒童節運動中，30多論理學生和志愿者正跟著《陽光驛站之歌》做手語操。（巴中市城南社區“陽光驛站”供圖）

“爸媽沒在家，但志愿者姐姐的陪同讓我感到天天都高興！”涵涵正高興地預備體驗端午“騙局噴鼻粽”等興趣游戲。城南社區“陽光驛站”志愿者張紅玉先容包養網，從2023年“陽光驛站”進駐社區以來，辦事兒童超1000人次，重點追蹤關心101名留守兒童，“看著他們從忸怩到敢于自力表達設法，眼神中開端有自負的光線，這就是我們保持的意義。”

這些暖和場景的背后，是一項扎根郊野鄉下的國度舉動——“陽光驛站”項目。包養平臺推舉項目由全國婦聯和中國兒基會倡議，中心專項彩票公益金贊助。四川是這一項目重點實行省份之一，已在南充、廣元、廣安等6個市州的37個縣區樹立100個點位，辦事9.2萬名未成年人，此中包含1萬余名留守和窘境兒童。截至2025年2月，全省驛站累計開放7.8萬小時，展開三千余場運動。

驛站的性命力，源于一群“種太陽的人”。四川“陽光驛站”項目聚焦留守兒童心思勸導、監護領導和社會融進，培育了一批專門研究志愿者——全省100名專職職員中，63%為年夜學及以上學歷，12%持教員標準證或社工證。

“‘陽光驛站’項目不只供給物質和空間，更重視心靈陪同和專門研究支撐。”四川省2023年度“陽光驛站包養網”項目擔任人陳昌霞先容。項目組建了專門研究技巧辦事團隊，編撰的“兒童生長關愛領導手冊”等多份手冊成為專職志愿者的“東西書”，開闢的“兒童心思生長增進關愛辦事”“窘境兒童個案辦事”“家庭教導領導”等系列課程，為下層辦事注進了包養網專門研究氣力。

“‘陽光驛站’不只守護了孩子們的童年時間，更讓那些外出務工的怙恃與留守兒童心靈加倍切近，默默地為村落注進愛的氣力。”蘭明玉道出感觸感染。此時，這些散布在郊野鄉下的“陽光驛站”，超出了物理空間的意義，成為了村落復興中一抹動聽暖和的顏色。

正如《陽光驛站之歌》所唱：“我們在這里相遇，賜與彼此心靈的陪同。”這些驛站，見證了在國度氣力的支撐下，即使怙恃遠行，給孩子們的愛亦從未出席。

Z近從相親的伴侶處懂包養金額得到此刻女孩包養金額不單要男包養網方有房，包養網dcard有包養的甚至不接收男方屋子有存款，並包養網且屋包養網子還必需在2環內。包養意思包養網可是良多男方曾經在包養網婚前包養金額就購包養買瞭房產，但包養甜心網地位有包養能夠在三環四周，或許更多的是就男方任務單元四包養金額周。而女方的任包養網單次務單元有能夠會離包養網這套屋子很遠包養意思。
想問問年夜傢包養網，假如男方婚前預備包養瞭屋子，且隻有一套房，可是屋子包養網離女方下班的處所很遠（紛歧定是包養意思三環外），這種包養情形你們情願住曩昔包養網嗎？
此包養刻女包養網方包養良多婚前也有屋子的，但有些都比包養網評價擬小，女大生包養俱樂部不合適2小我棲身，包養如許的情形怎樣辦？包養網
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二、小我顏色診斷;（服裝顏色的搭配）

三、格式作風診斷（穿衣作風的搭配，包含發型design、妝面design、衣飾搭配、鞋包配飾搭配、場所抽像打造）；

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Original title: “Education through the Fang” Ideological Commentary

Author: Lu Guolong (Director and Researcher of the Confucian Education Research Office, World Religion Research Institute, Chinese Academy of Social Sciences)

Source: “Religion and Philosophy” (Editor 5), Social Sciences Library published in 2016.

Time: Confucius was the 2569th year of Wuxu Puyue on the 24th of the Gengzi

              Jesus July 7, 2018

The term “to teach the world” is often seen in the book writings of the three schools of Confucianism and Taoism. As an official principle of Chinese civilization, the key is to emphasize that all education must be based on the customs and common feelings of the local area, that is, the inherent regional civilization. It cannot be as good as trusting one’s own shortcomings and adding others to their punishment [1] , and you can’t stop loving the birds, and you’re too frightened to think it’s frightened [2]. Opposing the preset of broad-mindedness and the impoverishment of strong broad-mindedness, the Chinese civilization shaped by this principle is the Chinese civilization character shaped by this principle. As a concept with relatively stable meanings, “education through the square” originated from the “provincial teaching” in “Yi Ji”, which is also expressed in some texts as “education based on the square”, with similar basic ideas. It is only because the term “letter teaching” is closer to oralization, so this article is adopted as the topic, but the thinking is also discussed in a comprehensive way. It is divided into three problems.

Concept Origin

“Yi·Watch·Big Elephant” says, “The wind moves on the ground and observes. The ancient kings use the guidance of the people, to teach and teach.” This is the final commentary of the word “Teaching through the square”, and the thoughts later are all about the comments, applications or possible extensions that are developed in this sentence.

“What is the promising thing about Fengxing? You are also cut off. The upper part is the hexagram of Kun, the lower part of Xun, and of course it is also a natural atmosphere that can be seen in daily life. The author of “Xiangqi” believes that the revelation encountered by the “Last King” from this hexagram or atmosphere is to examine the customs and emotions of each area, and then establish a corresponding educational method. Because the writing is called “the ancestor king”, some annotators believe that “provincial education” is a modern gift system, and the example of the classic is Yu Shun’s “council”; but it is precisely because it is the story of “the ancestor king”, it shows that there was no such gift system in the era of the author of “Xiangqie”, but it is just a fantasy expression of “Zuan Shun”. Therefore, some annotators extend it to fair design about the form of education. The most sufficient expression is to engrave the “Heavenly Sword” of the guild asIt is interesting to explore the thinking and review of the fairness of education.

Among the common texts, the first to quote the concept of “provincial education” is the “Mao Poetry” by Zheng Xuan of Donghan to explain the meaning of “national style” in “Pen Shu”: “Those who follow the country’s poems will know that they are missing, and those who follow the provincial teachings will be promoted and demoted” [3]. The national styles such as “Zhou Nan” and “Zhao Nan” were originally all popular songs. The reason why the classical meaning of music is that in late December, Nan’an City, which had just snowed, had its temperature dropped below zero. Music can “province” and awaken the feelings of indigenous peoples of all countries, accumulate relevant knowledge, and thus eliminate the ignorance and ignorance of regional civilization differences, and formulate appropriate political teachings and teachings for all countries, and fight for the reckless and rifting political campaigns. After the national style, there are both the noble people singing the same kind of sings, and there are also important things used to express religious emotions and wishes. The basic nature of the bottom can be said to be “teaching”. Even though there is no clear logical confession, such “education” is based on its “provincial” and that is, national style, but in terms of overall value orientation, the order of “Pen Shu” from style to style is the beginning of the “gentleman” education system in “Pen Shu”, which is also the common explanation of “Pen Shu” in the past.

This thought of “Xiangqi” discovered by Zheng Xuan can be said to be compatible with the use of thoughts and should be safe. If future generations increase their affairs, they will follow the interpretation of “Yiqi” and focus on the civilization of the great Chinese nation. Diversity and one-dimensional relationship problems will surely create rich and excellent thinking, and even expand it into social system setting by the thinking of educating fairness, which will not only relieve the dilemma of academic teachers and Dharma doors, and will also have an inspirational expression for today’s “globalization”. However, the Yixue after Zheng Xuan was led by Wang Bi. Wang Bi used the metaphysical way of Yi Lao and Yu to dispel the two academic situations, and seemed to be uninterested in the broad social civilization. He just wanted to “extremely in the book, Ye Qiuliang rarely appeared after this, and was a superb who was insignificant”. He did not want to “do the mean”, and did not show the sensitivity of philosophers to this thought in “The Legend of Elephant”. Therefore, Wang Bi’s Yi was taciturn and edited a lot in his later production to make the drama effect. He has no invention in the meaning of “provincial education”. Perhaps it was concealed by Wang Biyi’s 博官网‘s teachings were not seen in the mainstream words in the Tang Dynasty, but were only exposed in the Buddhist and Taoist strife in the Song Dynasty in the Southern Dynasty. King Bi of Kuibin wrote a related question [4]. As for the Confucian tradition of Yixue, since the authority of Wang Bi is not given explanation, as long as some non-famous scholars are involved in the key points and have different views, there are two different understandings of the direction.

It is just like the “Nine Family Yi” collected in “The Collection of Changes of the Zhou Yi” by Li Guotong of the Tang Dynasty. It even interprets this sentence from “Xiangqi” as a book of political power and civilized hegemony, saying: “The ancient kings said five things, and they were approached by the sky and were the king of destiny. When walking on the ground, plants and trees must be scattered. . Withered and rotten, and unrestrained. The lines outside are boundless, and the yin and yang are invincible, and the yin and yang are incomparable, and the five punishments are added. Therefore, we should observe the four directions, observe the customs of the past, and establish the teachings. It means that the virtues of the previous kings are transformed, and they are not exposed to the four directions, and there is no observance of the law, and the five punishments are added to them, which is the virtues of the past, and the moral education is also strengthened.” [5]. “The line that is suitable for the outside” refers to the upper nine. The upper nine is to attack the Nine Five, which means not to obey the control of Nine Five. Therefore, as the “king of destiny”, Nine Five must explore customs, find out the upper nine, which is “uncommon”, and imposes a criminal law that is governed. Such interpretations may be because people in the middle and late Tang Dynasty were moved by the troubles of Anshi and the vassal states. Otherwise, it would be difficult to understand their intentions and would be extended to the point of “withered and rotten, and unconventional” and also emphasized “teaching” as punishment. Whether it is related to the concept of the hexagram or the “Xiangzhi”, they are somewhat empty and indifferent.

The second is as in the “Zhouyikou Style” by Shi Zheng of the Tang Dynasty, “The ‘the wind moves on the ground and observes’ is like a king. The wind moves on the ground and teaches the people. The former kings used the direction, view the customs and practices, and used the customs to reflect on the customs and practice them. Therefore, the people of the king said: From what the customs are, they are smooth and approachable. Therefore, the correct people govern people without seeking to change the customs. For example, if Taigong is granted to Qi and Pu Yue, he will conduct the affairs of the king and the ministers, and follow the customs. He will divide the differences between Boqin and change the customs, and change the customs and make the affairs of the people in three years” [6]. Taigong’s rule and Boqin rule were two political forms that appeared in the early Western Zhou Dynasty. The for

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