Huang Yushun: Emotions are Easy to Learn——An Interpretation of "Emotional Confucianism" in "Book of Changes"


2022-08-06: [Chinese Article Link]  "Chou Yee" Emotional Confucianism The [summary] “emotional Confucianism” is an easy-to-learning expression, which can be called “temporalism”, i.e., the “emotional” concept is consistently applied in the interpretation of Quoi. From this point of view, Emotional Confucianism begins with the idiosyncratic subject theory, the borderline theory, and the natural ecology theory. The idiosyncratic subject theory is based on the proposition that “the human being is the existence of emotion” and reveals that the idiosyncratic subject matter of the human being as the subject of the idiosyncrasies is embodied in Choe Yi. The opposability of intertwining reveals that the contours inherent in Xiaoqian transcend the notion that the human existence is characterized by the spirituality of the human being and how it is achieved through the self-existing of the emotional subject. Natural ecology, which is easy to learn, reveals the nature of the “big life” of the “Chou-ye” concept of nature, that the ecological relationship of “the moment of nature” is poor, and ultimately reaches the emotional dimension of “the time of nature”. [Foundation project] A major project of the National Social Affairs Fund, “Basic documentation of Chinese classic interpretation and research on basic issues” (21&ZD054). As is well known to the Chinese philosophical community, the modern-day renowned philosopher, Mr. Monpei Won, has constructed what the academic community calls “emotional Confucianism” — what he himself calls “emotional philosophy”. As I have pointed out, “His philosophy consists of the most important key words of the `subject' `heart' `beyond' and `nature', and is integrated by `emotional'. This philosophical system of thought is also embedded in the interpretation of Zhou Yi, which creates a unique “emotional Confucian interpretation of Zhou Yi” and, if Mr. Mon's philosophy as a whole is “emotional Confucianism”, his easy-to-teaching idea is “temporalism”. In the light of this, I have edited the Monpei-Yeki collection of essays and, in particular, in the Foreword of the Editor: “If Mr. Mon is to be studied, he should be based primarily on his ideas, taking into account the issues of the `subject' `ment' `exceeding' and `nature', which are consistent with `emotionalism',”[2] I am writing to illustrate this. I. EXAMINATION OF THE TEXT OF TILL COUNTER It is well known that since the rise of Song's philosophy, there have been ethos, et cetera, et cetera. Mr. Mon's philosophy is a monolithic theory; moreover, unlike Li Zeh-Hu's "intellectual theory"[3], it is essentially a true Confucian 'ingent' [4]. It is on this basis that Mr. Moon has developed a creative interpretation of Zhou Yi, an expression of emotional Confucianism that can be called “temporal learning” and that is the consistent application of the notion of “emotionality” in the interpretation of Zhou Yi. It is not merely an interpretation of the emotional content of Xiao Yi, but rather of the whole Xiao Yi as a fundamental concept. Mr. Mon's lovebook is an easy-learning thought of his mentor, Mr. Fong Yu-lan, who said: “Mr. Fong Yo-lan interprets "Cho-Yu-Yi" as "Cosmos Math, which is a model, a framework in which everything in the universe can be replaced. ... Here again there is the question of life and emotion, which can be illustrated by his context. Mr. Feng attaches great importance to the human habitat, which he divides into four categories, considering that the highest is the realm of the heavens and the earth, which are called the same, and that the sky is too great and full, which is not only a question of rationality, but also a question of life and emotion. Mr. Feng is at the highest level of Confucian philosophy, whereas Mr. Jen is "the true truth" and emotional problems are real life issues.”[5] This is undoubtedly a new understanding and interpretation of the Von Yu-Lane thought and of the entire intellectual system, revealing the “new theory” and its easy-to-learning emotional orientation.[6] That is, in Mr. Mon’s view, Zhou Yi is not just a manifestation of the “cosmos algebra”, but also of the “life sentiment.” There are two main points about easy-to-do: first, the heart of the life sentiment conveyed by Zhou Yi is “bene”, which is the “real-faith” of the existence of life; and, second, the “beneficent” sense of life, which is a “treasure” and is the highest. Mr. Moon went on to say that "Chou Yee" as a “kind” of life's emotion is love. He said: “The Gossip Girl's gossip is `Juan, Eun, Li, Jeong', which explains that Yuan, Geng, Li, Jeong is the ‘Four Deities’ of Heaven, also known as "Ingent, Requiem, Yeon, Wie Qiande,” which is truly human in character. ...the fact is that the term `won' is what the Confucian term `in' is `in', `in' is love, it's a moral emotion. 'With a generous and generous benevolent benevolent, it shall be the true fulfilment of humanity and the fulfilment of its purpose. The Queen's Dictionary says, ‘The men carry the good.’ This ‘the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good No, do you have the responsibility and the amount of air to carry everything?"[7] First, the term “won” is “in”, a very creative and easy-to-learning thought for Mr. Moon; secondly, “in” is the feeling of love, which is what is referred to above as the “real feeling of truth” and “moral emotion”; and thirdly, “love” is the “love of everything”, which is a conceptual basis for the natural ecological theory of easy-to-be. Mr. Mon also pointed out that this highest level of emotion is expressed in the form of “happy” – art. In discussing the subject of “undespite speech” in the Episode, Mr. Mon criticises the view of Xiao Xiao Xian Xuan, saying: “The music is, after all, created by the art of the people of society, by means of objective material to express their ideological feelings, and it has an impact on and resonance with human beings. More than that, the words are the words, the words are the words, the words are the words, the words are the words of the heart. It would be wrong to deny any connection between them, to see music simply as a natural matter, and not to express any ideological feelings at all.”[8] This means that, although it is “undesired”, it can, after all, be “created with the best of intentions”[9], which is, first and foremost, a “mistake”, such as the “signs” of the “poetry”. It should be noted that what Mr. Mon referred to as “the music”, or “the music”, as the Confucian used to call it, is not a narrow term “the music” or a narrow meaning of “the arts.” Another important idea that relates to emotional Confucianism is that “the joy” that transcends the highest horizons as the spirit of the subject is the unity of love, love, knowledge, the unity of the good, which is the high harmony between man and nature. In any event, Mr. Moon interprets Zhou Yi as being based on the notion of “emotionalism”, so that it can be called “temporalism”. II. Psychiatry of the heart, which is easy to learn by love Emotion is, of course, the emotion of the subject's heart, which seems to be a concept of the subject before it; but when the subject acquires a new subjecthood by transcending it, for this new subject, the transcendent activity of the mind is the existence of the former subject. To this end, the theory of the subject of the mind was first conceived to reveal the expression of the emotional nature of the person as the subject of the heart in "Chou Yee." This was first based on a fundamental proposition put forward by Mr. Mon: “The human being is the existence of emotion. He said, “If one speaks of a human being’s existence, one cannot be without emotion, because emotion, and only emotion, is the most fundamental and most basic way to exist. China's Confucian, Tao and Buddhist communities have seen this clearly and have therefore incorporated emotional issues into their philosophy as the most basic existence, although specific solutions vary. (i) Subject Mr. Mon discussed “subject” issues under the concept of “subject thinking”: the 1988 paper “Concepting the Basic Characteristics of China's Traditional Thinking”, which introduced the concept of “subject thinking” in Chinese philosophy; in 1993, Mr. Mon published a monograph, “Concepting the subject's thinking as the most fundamental characteristic of China's philosophy”, and stated that “it is an emotional experience-based thought of intention, which is based on the underlying emotional need to establish the principle of the subject's existence through activities of intention”. With regard to the expression of this “subject's emotions” in Zhou Yi, Mr. Mon, as early as 1989, when he published his first book, Cho Yee, the philosophy of Cho Yee, stated: “If leaving the person's nature, leaving the person's existence and the person's connection with nature, it would be incompatible with the basic spirit of Zhou Yee merely to view it as a description of physical or biology in the natural world or as a question of understanding of the actual theory of objectivity. By 1992, Mr. Mon further advanced the concept of “the whole body thinking of the Emancipation”, noting that “the whole of the Emancipation and its three hundred and eighty-four stories constitute an organic whole of one nature. In this whole, nature is a constantly changing life course in which the human being is the subject of life. “The so-called dominant thinking is about the importance of the subject, that is, the place and role of the human being in an organic whole, and even the realization that the subject can play a decisive role in the realization of the human being, from the point of view of oscillation, what was later (in the spring and autumn period) called “the evil of man”, that is to say, the evil and the good of man is created by man himself, not by nature or by God. It goes on to say: “The main character of the I.E.L. is not one characterized by the main object being opposed and separate, but by the unity and integration of the main object, so that it is absolute and not relative, and in this sense it is an absolute dominant thinking”. The term “absolute subjectivity” refers to the nature of what Heidegger calls “the whole of the existence of the human being.” But what Mr. Mon referred to as “absolute subjectivity” differs from the concept of the West, and refers to the dominant nature of the “big life” of the whole natural world, which is conferred by man. Mr. Mon said: “In the overall structure of the Emancipation, the natural world is a constantly changing life course, and the human being is the subject of that process”; “The thinking of the subject is developed in the paradigm of the integrated theory of nature, which is not the thinking of the subject in the sense of perception, which is formed and developed in the sense of how the process of life is accomplished and the value of life is fulfilled, that is, in the sense of the practice of the subject, and therefore is the thinking of the subject”. In Mr. Moon's view, this absolute subject's life is centred on the concept of “birth” and “birth” of Zhou Yi: “the greatness of the heavens and the earth” [18], “the ease of life”[19]. Mr. Mon said: “The heavens and the earth are made of `life', and this `life' is valuable, and its realization is in man. That is `the good and the good and the good.' “Good” describes the purpose of the creation of life in nature, and who is born for that purpose, but what is truly realized and transformed into the intrinsic character of the human being lies in the human being. Accomplishiveness, in the human person itself, is the essence of the human being.”[20] Here, Mr. Moon, by interpreting “the good and the human nature of what follows”[21], highlights the place of the dominant nature of the human being in the course of the whole exercise of the life of Zhou Yi; “the so-called dominant position of the human being refers to the position of the human being between the heavens and the earth and the role of the human act, in particular the virtue of the human personality” [22]. In that regard, Mr. Mon pointed out that, although “sexuality is derived from the way of God and is inherent in its existence, i.e. `the life of God', it must be done and done by the human being, and it is self-contained `the survival of nature'. Here, the primary role of the human being is essential.” [23] This is because, “Only the human being has the will and the purpose, the human being can accomplish the `beautiful' that is born of the heavens and the earth. It is here that the dominant character of the human being is highlighted.”[24] Mr. Moon pointed out that this dominant nature is reflected in the dominance of Xiao Yi: “Chou Yi, after all, has a mysterious coat whose outcome is determined by taking the form of Xiao Yi's Xiao Yi's. The contribution of Confucius is to uncover this coat, to speak directly to the character of the human person, and to bring the practice of the human subject to the forefront, thereby establishing the status of the human being as a moral subject. That is, in fact, the way to the development of humanism by introducing the concept of " Xiaoye " as a form of schooling. Further, “[25] It is not an exaggeration to say that the vast majority of the gossips in the IEL are about the practice of the subjects, all of which are related to the practice of the subjects, that is, the principle of the subject, which indicates that the conduct and moral practice of the subject not only determine the outcome, but also the benefits and benefits of evil, but also enhances the value and significance of human life”. This is the first time in the history of learning that the principle of “subject matter” has been explicitly listed as the “most important principle” of Zhou Yi, in keeping with the intent of Zhou Yi, which says: “The heavens and the earth have been set up, the saints have become capable; the humans have plotted, the people have been able to do so. The “sacred” “people” here are all “people”, and the outcome of the occupation depends on the practice of the human subject, which, according to the man, is “the evil of the man, not the evil, but the evil of the man”.[28] (ii) The heart As I once wrote, “The above-mentioned ‘subject thinking’ is the activity of the ‘minority’, which is the basic characteristic of Chinese philosophy. He condensed the idea into `philosophies of the mind', a concept originally proposed in the 1993 paper “The heart and the horizon — a rediscovery of the Juan philosophy”, as well as the 1994 paper “The philosophy of the heart and the transcendence of China”; of course, a more comprehensive and systematic discussion was published in 1998 devoted to “The mind transcends the borders”. “China is a philosophy of the mind”; “The heart is the realm of the subject”; “China is a philosophy of the mind as the absolute subject of everything, everything and everything”; and “China is an emotional philosophy”. Indeed, in China's philosophy, “the heart is an important domain for the expression of the dominant nature” [31]; “it is the characteristic of Confucian philosophy that the heart is considered to exist as a whole and that the place and role of emotions are highlighted in the whole, with emotions at its core as a unifying of knowledge, will, will and sexuality” [32]. In connection with Zhou Yi, Mr. Moon pointed out: “What is the word `the heart of the heavens and the earth' in Zhou Yi?” (the original words are `the heart of the heavens and the earth'). Then the philanthropologist explained that the human being was the heart of the heavens and the earth, and he further suggested that the heavens and the earth had the heart of the living, and that what was born was the heart of the living beings of the heavens and the earth, so that the hearts of the human beings were kind. This brings together life and tenderness, not only in the hearts of the heavens and the earth, but also in the hearts of the heavens and the earth. It is a very deep question of life’s philosophy that human beings form a subject of each other.”[33] That is to say, “the heart of the earth and the earth” [34] is the idea that the human heart is the heart of the living person, the great life of the universe. III. THE CONTEXT OF THE MILITARY STUDY It is a place that transcends theory and is designed to reveal the boundaries inherent in Xiaoqian transcend ideas, i.e. the mental nature of the existence of the human being, and how it is achieved through the self-perception of the emotional subject. As Mr. Mün pointed out: “Contemporal philosophy values the existence of the human heart, its way of existence, rather than its ability to understand, regards the human person as a special life `to exist' and achieves a dimension beyond the mind. This is a situation in which the mind transcends the state of existence and can be seen as the most fundamental experience of life, which is linked to human understanding. It can be aesthetic, moral, or religious. In China’s history, it is the philosophy of this kind that has long been important and has had significant influences on the three elites: the Confucian, the Tao, and the Buddha. (i) Boundaries With regard to the “territory”, as I have said, “Monpei has been concerned with the issue of the “territory” since its inception, as stated in the 1983 paper The Evolution of Science to Wang Yangming's Heart, the aim of the philosophers is to achieve a “spiritual dimension” where all things are one and all human beings are one; since then, it has been consistently stressed in a series of writings that Chinese philosophy is not an intellectual, but a border theory. His 1992 paper " The Basic Spirit of Confucius from Confucius " states that the Episode is the most distinctive and valuable part of Chinese philosophy. In 1996, he published a self-precision paper, The Subjects of the Minds and Boundaries — My Chinese Philosophy Study; in 1998, he published a wrap-up monograph, Beyond the Minds and Borders. With regard to the relationship between the “border” and the “emotional”, Mr. Mün pointed out in Beyond the Heart: “It is certainly wrong to say that China's traditional philosophy is merely about emotional emotion, but only at the level of empirical psychology. On the contrary, China's traditional philosophy promotes aesthetic, ethical and religious high-level emotions, which are by no means emotional responses; rationalization and even super-reasonable spiritualities, spiritualities, which are by no means some kind of pleasure or enjoyment of emotional emotions. ... the Taoists advocate the aesthetics of `irresistance and love', the Confucian espouse the moral dimension of `love and heartless', the Pencian espouses the immeasurable religion, and in fact, they all advocate the spirituality of feeling over emotion. As for the relationship between the issue of the “border” and Zhou Yi, Mr. Mung noted as early as 1990 in China's Manifesto of Hearts: “As Episcopalism sets out its own philosophy and the virtues of the earth and the earth are the source of humanity, awareness of the logic of change in the sky and the earth is an important way to achieve the unity of nature. ...the question of knowledge is raised here, and ‘deepness’ is seen as the highest level of understanding, but also the highest level of moral practice.... Human beings in the world think about everything, every way, but eventually come together, and that is ‘precision’, that is to say, understanding, understanding. Once seen in practice and used in practice, it achieves its own character, to the extent that it becomes known to the poor and achieves the desired level. The distinction is one and the same. In this context, the subjective and objective inevitability, the intrinsic `sex' and the external `life' are one and the same. It is a free border. In Mr. Mon's view, the borderline theory of Zhou Yi is mainly reflected in Episcopalism, which says: “In Eiquito, there is a great deal of discussion about healing and practice, all of which refer to the spirituality of “the human being is one” [39]; and “The highest ideal of Eire is the realization of “the human being is one”. ... the so-called “natural human unity” is a state of existence that is entirely compatible with the nature of life of the universe, and can also be described as a “freedom” [40]. For example, “Dry Words” says: ‘Associate with the heavens and the earth, and with the sun and the moon, and with the sun and the moon, and in the order of four hours, and with the devils, and from the day before and from the day after, and from the day after. It's a comprehensive description of the ‘world together’. After all, Mr. Mon’s tact on Quoi is an “emotional Confucian,” i.e. a Confucian, not a Taoist, or a Buddhist. He agrees with Fan’s assertion that “promotion of a human being who transcends the real world and enters the ideal of ‘the human being is one,’ instead of seeking outside the real world, as Buddhists do, “the so-called ‘genuine nature’, and outside the dominant consciousness, to restore the so-called ‘clean mind’.”[42] Indeed, Mr. Mon's boundary theory is Confucian, and Confucian philosophy was the philosophy of boundary theory from the beginning. Confucius says, “I am five of ten who are determined to learn, 30 who stand, 40 who are unchallenged, 50 who know God, 60 who are deaf and 70 who are unconscionable. This is, in fact, a constant leap forward in the conversation. I used to compare Confucius’s above-mentioned “self-loathing” with Mr. Fong Yu-lan’s vision and to understand it in my own eyes. It should be pointed out here that Mr. Von Yu-lan's boundary theory, whose highest frontier, the “space and earth” is one of those who exist in form, has yet to reveal a pre-returned, pre-objective state. In the view of the author, Mr. Mon's vision of the realm, its supreme and tangible existence, and the meaning of the pre-return: Mr. Mon clearly corresponds the first frontier to the “good faith” of natural intimacy, the second to the “kind” of moral rationality, and the third to the “joy”, a return of “negative negation”. This correspondence is clearly consistent with Confucius's thinking: “into poetry, to be polite, to be happy”, in which both “poetry” and “happy” are expressions of emotion, so “happy” is a return to a “poetry” that is constantly transcending its boundaries. (ii) Beyond The advancement of the frontier is achieved through the transcendence of human self. I once said that, in Mr. Mon, “the fundamental purpose of China’s philosophy is to transcend the heart of the subject from natural to higher emotional self-esteem, and eventually to reach the level of emotional experience inherent in it. Thus, the concept of `exceeding', which he has been talking about all along, has been raised as early as in his 1987 paper, "Thinking about the Confucius"; the most focused discussion in this regard, of course, is still his special book, “The Mind Beyond and Beyond” [46]. With regard to the relationship between “beyond” and Zhou Yi, Mr. Mün pointed out: “It has been said that Zhou Yi is an empirical philosophy in China that speaks of daily life problems and lacks a form of transcendence. Indeed, the philosophy of Zhou Yi is characterized by the combination of form and form, the unification of the way of heaven and humanity and the resulting opening of a window of wisdom for the Chinese. Such a unique philosophy is neither a purely formalistic school, nor an incontrovertible knowledge of experience, but rather an organic whole theory, philosophy and value that means a very strong philosophy of life. 1. CHOI's general approach to transcending ideas In Mr. Moon's view, the Confucian family has been concerned with the relationship between “beyond” and “Chou Yi” since the beginning of Confucius, which says, “In addition to me for a few years, it would be no big deal to learn Lei”. “This is in fact a transcendent and very significant process of learning in life, and therefore cannot wait for it to be seen”; “He is going to build the basis of transcendentality for the character of the human being”. This involves two kinds of transcendence: one is the self-perception of Confucius, that is, reaching the above-mentioned “50 by nature” threshold; and the other is that it is linked to the transcendent nature of the Zhou Yi philosophy, that is, that the “50 by nature” horizon is achieved through “50 by learning by choice”. In general, Mr. Mon pointed out that “Chou yee has a theoretical model that transcends time and space, or is called a priori structural model, which is characterized by the presence of the sky, the earth, the human being and applies to people in nature and society and is therefore called a “three-minded” approach. The “a priori” feature of “exceeding time and space” highlighted here is a “exceeding of experience” (transcendental). Mr. Mung added: “It’s natural that the way of the heavens and the earth is useless, with a sense of existence that transcends time and space. The emphasis here is on the overstretched raison d'être of Zhou Yi “the way of the heavens and the earth” which is already “transcendant” beyond the ordinary world. These are two different layers of transcendence: “supertest” is a characteristic of the human heart or reason, while “surpass” is a characteristic of the physical form.[52] 2. Beyond the concept of " easy to pass " In particular, Mr. Mon pointed out: “The highest ideal of the Episcopalism is the realization of the ‘world together’. What is referred to here as the ‘day’ is beyond meaning. The “exceeding” here is the “combining” of man's “exceeding” with the “surpass” of the sky, which is in fact the transcendental element of natural ecology to be discussed below. (1) The extraordinary character of the word “dos”, Mr. Mün emphasized in particular the transcendent nature of the “story” of the word “forms”. He said: “To put forward the idea of `the form and the form and the instrument of the form,' giving it the form of transcendentity”; “the way of the heavens and the earth or the way of the vagina is not only the outer law of nature or the law of the universe, but also the intrinsic transcendence”; and “it is an abstract object that transcends all concrete images and is therefore called `the shape and the above'” [55]. This is particularly evident in the interpretation of Xiao Yi of Song's wisdom, for example, that "the `forms and the above' are infamous and invisible " and that "it is transcendent and cannot be expressed in a specific language". Again, as a second step, “they say that the path is transcendent, that it is not the yang, but the `so the yang,'” and “in their view, it is the absolute principle of the ubiquitous transcendent, and the gas is the presence of the specific substance of the sensory”. Again, in Jujún, “the Tai Chi is indivisible whole and universal overruled absolute, which is `free from everything', is the `extreme' rationale”[58]; and “the above-the-top is the logical preponderant and has a world of `cleanness', which is the absolute existence of transcendents”[59]. He does not stress the strict lines of form and form, nor does he think of form and form as a clean and empty world, but rather as a subjective sense of self-exist, which is indissociable from physical and psychological activity, and therefore more characteristic of practical philosophy. With regard to the question of the “sexuality” of human beings, Mr. Mün has analysed the term “in keeping with the heavens and the earth” in the Episode, noting that “the above-grounded border is the highest, as bright as the sun and the moon, as orderly as the four-hours, as the ghost can determine the evil, and as ‘in the United States’ capable of ‘everything’,” which is the ideal of the authors of the Episcopal Episode. Here, Mr. Mon, in particular, points out that this is a “border” because it is the “human person” who is capable of “matching with the heavens and the earth” and that it is the “sexuality” of a superb human being. So Mr. Mon, in his analysis of the notion of “self-defeating to the point of fate”, said: “The word of “lifelessness” goes hand in hand with the phrase “lifeless to the point” that human beings are not only flesh and blood, but, more importantly, the moral nature of form and form, which is the true existence of human beings, which can only be achieved by transcending one's own self, and which is the `life of nature'. Attention should be drawn here to the difference between “sexuality” and “life”: “sexuality” is human and transcendent; “destiny” is divine and extraordinary; it is “absolutely” and “knowing” is “knowing” and “knowing” is what Monko calls “intellectually”.[63] By the same token, Mr. Mün also analysed the term “inheritance, infraction and indignity”, noting that “the so-called `inheritance, indignity' indicates that it is transcendent, that it is indefensible to the development of nature; and the term `integration, indignity, indignity, that it is empirical, indignant and consistent with the development of nature”. [64] “The term `inherited by heaven' is the achievement of a transcendent nature, with humanity as its way; and the term `afterlife as its way of life' is that it is in keeping with the way of heaven and the way of God as its human nature. In conclusion, the combination of the two important writings of Confucian Philosophy, Easily and Midway, is an important source of theory for the philosophies of human nature. ... it promotes the idea of human beings transcending in the real world and entering into the ideal realm of “the unity of the earth.”[66] This is the confluence between the “right to life” of the Emancipation “to the end of the earth” and the words “the word of destiny, the word of speed, the teaching of the word” of the Midway, that is, the idea of transcending the realm. IV. THE NATURAL ELECTRONIC STUDY OF THE FIELD The basic theme of China's philosophy, “The Day of the Heavenly Man”, is a natural view of Zhou Yi, revealed by its natural ecology, which sees “naturality” as a “large body of life” as the whole of the human being, and thus pursues the ecological dimension of “the human being together” as the highest emotional level. (i) Nature as a large living organism As I once said, “Monpej has been focusing on the issue of “naturality” since 1998, and this issue has been addressed in a series of subsequent writings, including Emotions and Reasons, published in 2002. Of course, the final monograph on this subject was Man and Nature - China's Philosophy and Ecology, published in 2004.” [67] 1. The great idea of "Chou Yee " as a living body in harmony with nature As mentioned above, Mr. Moon pointed out, as early as in the book on the first Zhou Yi study: “Leave the existence of the human being and the connection of the human person to nature”, which “is not in keeping with the basic spirit of Zhou Yi”. He also pointed out that the so-called `inheritance but incompatibilities' showed that it was transcendent, pre-inheritance and could not be violated by the development of the natural world; and the so-called `inheritance and in the service of the natural world', that it was empirical and post-inheritance and that it was consistent with the development of the natural world. This is about the relationship between man and nature: human nature is both “post-date” and natural in origin, so that human nature cannot be against nature; and “innate” is superior to nature, so that nature cannot be removed from it. Why is that? In Man and Nature, Mr. Mon pointed out: “The essence of China's philosophy is to explore and resolve the relationship between man and nature”; “The natural world is an organism of life, the natural world not only has life, but is constantly creating new life”; “The human being and the natural world are a whole of life, and the human being must never leave the natural world to survive, and the natural world equally needs people to realize its values”; “The Chinese philosophers are born in the heart of the heavens and the earth, which clearly confirms that the purpose of the natural world is the purpose of their own life, and that the purpose of their own life is not merely the birth of life, but rather the existence of life and even of morality”; “The essence of the `beneficent' is love”, “the order in which it is achieved is the `belonger, the benevolent, the loving one, the highest of which is the `benevolence of the heavens and the earth'”. In 1992, Mr. Mon introduced the concept of “the whole body of the Emancipation”, stating that “the whole of the Emancipation and its three hundred and eighty-four words constitute an organic whole of one nature. ... Human beings and nature are both reciprocal and harmonious in the process of two-way communication and interaction, which is an important principle of life. For this reason, Mr. Mon wrote a special article entitled "The Life of Zhou Yi's Philosophy', stating: "The original meaning of Zhou Yi's birth is one of constant creation, meaning the meaning of the creation of life... meaning the meaning of `life lasts for life' and the meaning of `life lasts for life'." This is the meaning of Zhou Yi, which means that the world is a process of life creation, not a mechanical physical world.”[71] Thus, Mr. Mon outlined the process of the formation of Xiao Yi and its meaning: “The idea of yin and yang from `reproductive worship', and its symbolicization, is the basis of the obituary. From the notion of ‘original reproductive worship’ to the notion of ‘original yang’, to symbolicization, it is an abstract and a leap in human consciousness. From the combination of yang-yang symbols to the production of gossip is a great creation; from the original gossip to the formation of the Qui system, it is the work of the Queen. The process of developing and perfecting the concept of Quoi from Xiao Yi to Xiao Yi is both lengthy and logical, which determines the cultural genes of the Chinese nation, namely the theory of the whole of life and the `one nature' theory of harmony between man and nature. Here, “the whole theory of life” is seen from the standpoint of existence, while “the theory of the human being as one” in harmony with nature is seen from the point of view of context. It is particularly important to note that what Mr. Mon referred to as “naturality” cannot simply correspond to the Spanish word “nature.” Mr. Mon pointed out that “human nature cannot leave `natural nature'. This so-called “naturality” is not a purely biologically termed biology, but rather has the purpose and moral significance of life, that is to say, for human beings, nature is a source not only of the existence of human life, but also of the meaning and value of human life. “The Confucius philosophy is fundamentally a philosophy of life, and the Episcopal philosophy is fundamentally a philosophy of life. It is indeed different from the Western philosophy of nature, of nature, of nature, of nature, of nature, of understanding human beings and nature from the very basis of the phenomenon of life and its meaning and value. “[74] It is clear that “natural” in this sense is not a “natural world” relative to “humans”, but rather a “natural one” as a large living body. Mr. Mon went on to state that this great body of life is an emotional presence, and speaking of JANG Jae-Yu, Mr. Mon pointed out that “he is guided by the `sympathies' of all human beings and by virtue of virtue. This is realism, and it actually points to the value of the universality, objectivity of the human being, i.e. the rationality of purpose, which is based on moral sentiment as its true content, which can also be termed ‘the love of the heavens and the earth’. If the hearts and minds of the heavens and the minds indicate the purpose and the hearts achieve it, then the hearts and minds of the heavens and the earth and the hearts of the human beings point to the practical content of this rational purpose as the moral sentiment that prevails in humankind, namely the “beneficentness of the heavens and the earth”. The word ‘body’ has two meanings: first, the meaning of experience, and second, the meaning of sensitivity, which is in fact uniform and indissoluble. The experience is an emotional activity, the so-called emotional experience, which is an important way of life, and it is not the same as the general emotional response. The experience is also an awareness exercise, the unity of love and knowledge, and it can be called physical. 2. The Philosophy of Zhou Yi, which embodies the idea of the great body of life Proceeding from the above-mentioned “big body of life”, Mr. Moon has reinterpreted a series of basic areas of the philosophies of Zhou Yi: With regard to “I”, Mr. Mün said: “Chou-Yi, while presenting “the ease of life”, also proposes “the great virtues of the heavens and the earth”, which links “life” to “the virtues of nature”. “Technology” is an area of value, “birth” is the creation of life, and “Technology” is the highest value, and the phrase “the great virtue of the heavens and the earth” shows that life is created at the same time as a creation of value, not merely a creation of life, but with a clear meaning of value. “[77] The inner spirit of ‘the easy way’ is either ‘the way of life’ or ‘the way of life’. The change of yang in ‘the easy way’ is, in fact, told us that the most fundamental change is the creation of life, that is, the evolution of life, which is at the heart of the ‘the easy way’. So there is a lot of truth in EXPERIENCE, but in answering the question of “what is easy”, it makes it very clear that it is “the easy thing to live for” and that it is “the great virtue of the heavens and the earth”. It's unusual."[78] That's what it means to say, that's to say, that's to say, that's to say, that's to say, that's to say, that's to say, that's to say, that's to say, that's to say, that's to say, that's to say, that's to say, that's to say, that's to say, that's to say, that's to say, that's to say, that's to say, that' to say, that's to say, that's to say, that's to say, that' to say, that's to say, that's to say, that's to say, that' to say, that' to say, it's to say, that's to, that' to say, it's to say, that it's to say, that's to, that's to be to, that it's to, that it's to say, that it's to, that it's to be to say. With regard to “life”, Mr. Mün pointed out: “Is there a more important and fundamental spirit of `easy'? This is what researchers should ask more today? In fact, the answer to the Episode has long been “life,” which is the meaning of life. To be “easy,” and to be “simplified,” the core of which is “life,” which is the essence of the spirit of “easy.” ... In the words of Leisure, this is what is fundamental to the meaning of the term `life is easy', `the greatness of the heavens and the earth'.”[79] It is an indication that `life' or `life' is fundamental to the spirit of Zhou Yi, i.e. the activity of life. With regard to "Gossip Girl," Mr. Mon said: "Gossip Girl is the mother of Zhou Yee, and sixty-four gossips are formed on the basis of gossip. The basic element of gossip is the vaginal (-) yang (-), which is a cultural symbol, but not a purely formal symbol, and it has a vital message. The gossip, made up of ‘-’ ‘-’-’, is linked to life, and thus constitutes a way of thinking about ‘the human being together’. The gossip is that Queens represent the heavens and the earth, Kanji stands for the fire, the tremor stands for the thunderstorm, and the Quantium stands for Yamazawa, all eight of which are related to life. [80] “If we analyse gossip and rhetoric, we see that the life-oriented correspondence between human beings and nature shifts from one another, and that some gossip, while it symbolizes something in nature, can be transformed into some kind of human life activity at the same time. ... Here, the human being is united with nature, and the message of life is connected.”[81] This is the spirit of life that speaks of Zhou Yi, embodied in gossip. With regard to “neo-yang”, Mr. Mung pointed out: “Yin-yang has a specific connotation, not a concept of form; it is a living message, not a purely abstract symbol, which is different from what is generally called positive or negative, as opposed to a physicist interpretation”; “Realization is not only a mechanical physical change, but also a deeper meaning, i.e., the creation, development, change of life”. [82] “The difference between yeast and general mathematical, logical or physical symbols is that it is a life carrier, with life information and meaning. This is the spirit of life embodied in the Gossip Girl story, which can be reduced to the most basic category of “yang”, the so-called “opposable yang” [84]. With regard to “men and women”, Mr. Mün pointed out: “The Department says: ‘The heavens and the earth, the ethanol, the man and the woman, the chemosynthesis, the chemosynthesis.’ ‘The man and the woman mean the man, but why is chemosynthesis of all things ‘the man and the woman’? Because human beings are "the spirit of everything" and the supreme form of life, they represent all life. Men and women have the basic attributes of yang, and men and women represent yang and yang, and they are best able to explain the meaning of yang's life and the link of life between man and everything. With regard to the “good news” “parents”, Mr. Mon pointed out: “The Gossip Girl treats dry and Quen gossip as parent's: `Dry, God, so it's the father, and Queen, so it's the mother. 'The term `parents' refers to the great parent in the natural world of the universe, not to the parents in the human family, but to the relationship of the human being to the natural world, not to the blood of the human being itself. The term “parents” here corresponds to the term “men and women” above, which is reflected in the concept of the life of Xiao Yi Xiaoyang, which is linked to that of “men and women” and that of “the heavens and the earth”. With regard to “the heavens and the earth”, Mr. Mon pointed out: “It is not only heaven, but also the natural world (also called the cosmos nature), that is the characteristic of “the natural outlook”. It is about understanding nature from the very existence of human life.”[87] “It is particularly noteworthy that when it comes to the images of ‘the sky’, it is all about life phenomena, such as ‘the cloud’s wind, everything’, ‘the changes in the heavens and the earth, the grass and wood.’ “[88] “The nature of the heavens and the earth is the source of the creation of life, and it is the body of life itself and, above all, the source of all life.”[89] This is “the heavens and the earth” in the context of Zhou Yi’s life, which represents the great body of nature. In short, “from Zhou Yi to Confucius, there is a line between life and life”[90]; “such a unique philosophy, which is neither purely formal, but not extraneous, empirical knowledge, is an organic whole theory, philosophy and value-added philosophy of life” [91]. (ii) Ecology as the confluence of nature With regard to the relationship between Zhou Yi and the issue of “ecology”, Mr. Mon, in 2000, published a special paper entitled “The Ecophilosophies of easy speech”, in which he stated, on the one hand, that “human life comes from this natural world”; and, on the other hand, that “the human being, while acquiring all the conditions of existence that nature offers, must “definite” the natural world to fulfil its meaning of life in order to achieve harmony between human beings and nature and to reach the highest level of “one nature”. Thus, “The philosophy of Zhou Yi is the philosophy of life. The philosophy of life is the philosophy of life. It contains profound ecological philosophy, and its modern meaning is here” [93]. In Man and Nature, Mr. Mon made it clear that “China philosophy is a profound ecological philosophy. “The philosophy of `life' is ecological philosophy, that is, the harmonious relationship between man and nature in the sense of life”; it “promulgates the moral subject of `internal and external', `the unity of nature', and `the unity of nature', the fundamental spirit of which is an intrinsic relationship of value with nature and all its objects, i.e., not the ability to control and enslav nature, but the duty to be close and to love nature”; “the essence of `beneas' is love”, “the order in which it is achieved is the `family, human being, love', the highest of all things in the heavens and the earth”; “Western culture has the notion of `Equality before God', and in Chinese culture the notion of `Equity between man and everything in the heavens and the earth (natural world)'”; and “The harmony of man and nature is the foundation of overall ecology and the supreme pursuit of life”. It should be noted that “ecology” here is not equivalent to what is commonly called “ecology” (ecology) or “ecological ethics” (ecological environment), but rather “ecology” in the sense of “the moment of nature” and “natural life” in Chinese philosophy. “In terms of human relations, China's "Chou Yi" philosophy is not just a question of ecological ethics, but rather of the ultimate solution to the value of life, which is called life. ‘The Holy Man will also do the right thing.’ Life is the nature of the human being and the ultimate value of life. ‘and ethically reasoned, inexhaustible.’ It's an important proposition of ‘Chou Yi’. Mr. Mon further analysed: “The so-called “daytimes of man” is not just about the “day” side, nor about the “human” side, but about the sky and the human side, and the relationship between the two can only be illustrated by the human and the natural side. From the point of view of "the heavens and the earth," it is a natural process: "The heavens and the earth, the ethanol, the man and the woman, the chemosynthesis", but it is not over, and there is a relationship with nature after "the chemosynthesis". On this level, there are two other things: on the one hand, it is a `native change, a positive life,' in nature; and on the other hand, it is a `good thing, a good thing, a good thing, a good thing, a good thing,' in nature, and on the other hand, it is a human being. This is a natural ecological interpretation of the concept of “the human moment” of Zhou Yi, pointing out that it is an ecological philosophy of the human being, the human being and the human being.”[96] It is particularly noteworthy that Mr. Mung, with his own eyes, linked the words “Fifty by learning how to read it” to “Fifty by reading it,” noting that “Koko, through its reading of Xiao Yi, has established the first `Thai Oneness'” and that “In the view of Confucius, Xiao Yi is exactly what he says about the `destined destiny' and the `Teaching God', that is, the `Temporality of Heaven'”. Mr. Mon also pointed out that this ecological philosophy is not theoretical, but extenuating. Mr. Mon said: “It is true that there is a sacredness in the ‘day’, that there is a sense of respect for the ‘day’, and that the religious feelings of the human being are expressed to a considerable extent here. That is because the world of nature is the source of all life and of all values. This sense of sacrosanct actually gives people a more realistic sense of purpose, which is to love and protect nature and all life in it. Mr. Mon also pointed out that this ecological view is not a matter of substance, but of context. Mr. Mon said: “It has been achieved that all things in nature can naturally be loved, because man is connected to everything, and the virtue of man is aimed at the fulfilment of all things. Thus, we can say that the “natural unity” of nature, which is sought by the Episode, is in fact the supreme expression of its ecological philosophy.”[99] That is to say, the ecological philosophy of Zhou Yi is an “emotional philosophy”. In this connection, Mr. Mompei will finally discuss the fact that Mr. Monpei's intern is easy to learn, and even his whole emotional Confucianism, has repeatedly emphasized the notion of “the one nature”. It has been pointed out by scholars that “the idea of ‘the human being is one’ has become the consensus of most Confucians since it was officially introduced. But none of them, like Mr. Monpei, has carried out the idea of ‘the human being is one’ so thoroughly. ... In this sense, Mr. Mon's intellectual characteristics are more condensed by the term “the human being is one.”[100] Readers can easily misunderstand that “the human being is one” by saying that “the human being” and “the human person” are two separate entities and are then merged into one. Indeed, Mr. Mon's interpretation of Chinese philosophy and Confucian philosophy is not materialistic, but borderline. “Substantiological theory is a tradition of Western philosophy, characterized by subject perceptions and conceptual analysis. The Western religious philosophy is also supremely based on the ultimate entity. The so-called philosophical philosophy is, in fact, the physical philosophy. China’s philosophy is border theory. The border is a situation in which the mind transcends what it has achieved, or is called ‘hearts of mind’, which is characterized by internal and external unity, a common guest, and a confluence of human beings. “In recent times, Chinese philosophers have often analysed Chinese philosophy with Western philosophy, in particular its realistic philosophy. As a result, many important concepts, dimensions of Chinese philosophy, such as ways, breath, yang, reason, sex, life, heart, etc., have been described as physical concepts and the separation of spiritual and material entities. However, it is problematic to speak of Chinese philosophy in this way”; “so that the characteristics of Chinese philosophy do not come to light, that is, the difference between realism and boundary theory does not come to light”. The idea that “the human being is one” is not valid in the sense of the entity, that is, that the human being is not capable of synthesizing an entity, because the heaven is extraordinary and the human being is, at best, superior; it is only valid in the sense of the border theory, that human beings can transcend themselves and achieve a spiritual state of harmony with the sky. [1] Topyu Xiao: " Emotional Confucianism: The Emotional Philosophy of the Contemporary Philosophy Moburión ", Confucius Research No. 4, 2020, pp. 43-47. [2] Monpell: "Construction of Chou Yi's classic interpretation and "Embracing Confucianism" — Monpei Yuan Yi thesis collection", Topaz, 2022 edition, Sichuan People's Press, “Preface by the Editor”, p. 2. [3] See Huang Yuh-soon: A Public Case on “Emotional Confucianism” and “Interimory Theory”, No. 12, Contemporary Confucianology, 2017 edition, Guangxi Teachers' College Press, pp. 173–177; How recently: “Contemporary Confucianism's Emotional Shift — A Clarification of an Academic Case”, Choe-Research, No. 1, 2021, pp. 106—112. [4] See Chen Yien: "The way of Monpei's academic development and the ethos of emotional thinking", “Embracing Confucianism” study — Proceedings of Mr. Monpei's 80th anniversary of the National Academic Symposium”, Huang Yu, editor-in-chief, Sichuan People's Press, 2018 edition, p. 17 *19. [5] Montpellier: " The life of Zhou Yi's philosophy ", Quechua 2014 No. 4, p. 5:8. [6] See the Hu Qing key: "Senses: the meaning of Fung Yu-lan's “border discourse" — starting with Professor Sai Yuan's criticism of Fung Yu-lan's “border discourse", Contemporary Confucology No. 2 of 2021, pp. 69-181. [7] Montpellier: " Tian De Man - The Ecophilosophies of easy transmission ", Quoi Research, 2000, No. 1, p. 9 ff. [8] Monpei Won: “Debt of Words” and its Meaning, “Study of China's Philosophy History”, 1983, No. 1, p. 72.779. [9] Quoi Ladder, XIII Leaning, 1980 edition of the Chinese Bureau of Books, p. 82. [10] MP: “The human being is the existence of emotions — Confucian philosophy reprogramming”, Social Science Front, No. 2, 2003, p.1 ff. [11] Mompei Won: Emotions and Reasons, “The Words”, Chinese Social Science Press, 2002 edition, pp. 1-123. [12] Monpei Won: " Basic features of traditional Chinese thinking ", Philosophy Studies, No. 7, 1988, p. 53—60. [13] Monpei Won: "The Thinking of China's Philosophy Subjects", Eastern Publishing House, 1993, p. 2 of the Foreword, p. 2 of the Introduction. [14] Monpei Won: “Chou Yee’s Heavenly Philosophy”, Taiwan, Chinese Culture Monthly, No. 116, 1989 edition, pp. 48—62. [15] Monpell: Entire Subjects of Emancipation, Series of Academics, 1992, No. 2, p. 37,544. [16] Heidegger: " Things for thought ", Chen Xiaowen, Sun Zhou Heng, 1999 2nd ed., p. 68. [17] Monpell, “Abridged thinking on Emancipation”, Quechua, 1992, No. 2, p. 33 6/36. [18] Quoi Sensei, XIII Interpretation, p. 86. [19] Quoi Quote, XIII Interpretation, p. 73. [20] MP: Confucius and Zhou Yi, Eastern Forum No. 2, 2006, p. 1. [21] Quoi Quote, XIII Apostille, p. 78. [22] Monpell: How Confucius interprets `Chou Yee ', `Chou Yi ', 2012 No. 1, pp. 3 ff. [23] Monpei Won: " China's Philosophy Principals'Thinking ", p. 149. [24] Mompei Dollar: Beyond the Heart and beyond, People's Press, 1998 edition, p. 125. [25] Monpell: How Confucius interprets `Chou Yee', Qiu Yi Study, No. 1, 2012, pp. 3 ff. [26] Monpey: " The mind transcends and borders ", p. 122. [27] Quoi Sensei, “XIII obscured”, p. 91. [28] Spring and Autumn, 16 years old, 13 years old, 1808,11809. [29] Huang Yuen: Emotional Confucianism: The Emotional Philosophy of the Contemporary Philosophy, Confucius 2020 No. 4, pp. 43-47. [30] MP: " The mind transcends and borders ", pp. 3, 4, 18. [31] Monpei Dollar: " An easy-to-learning idea of the shallow talk ", Taiwan, " Man of the Nation ", No. 86, July 1992, p. 26.31. [32] Mompei Won: Emotions and Reasons, “The Words”, Chinese Social Science Press, 2002 edition, pp. 1-123. [33] MP: " The life of Zhou Yi's philosophy ", Quoi Research, No. 4, 2014, p. 5:8. [34] Zhou Yi Reciprocity, Thirteen Obsolete, p. 39. [35] Mompei Won: Emotions and Reasons, “The Words”, Chinese Social Science Press, 2002 edition, p. 2. [36] Huang Yuen: " Emotional Confucianism: The Emotional Philosophy of the Contemporary Philosophy Moburión ", Confucius Research No. 4, 2020, pp. 43-47. [37] Monpei: " The mind transcends and borders ", p. 21. [38] Monpei Won: " China's Heart theory ", 1990 edition of the Taiwan Student Bureau, p. 102.1103. [39] MP: " The mind transcends and borders ", p. 127. [40] Montpellier: " Tian Ti Man - The Ecophilosophies of easy transmission ", Quoi Research, 2000, No. 1, p. 9 ff. [41] Monpei Dollar: " Tian De Man - The Ecophilosophies of easy transmission ", Quoi Research, 2000, No. 1, p. 9 ff. [42] Monpei Dollar: " An easy-to-learning idea of the shallow talk ", Taiwan, " Mandarin and Heaven of Nations " No. 86, July 1992, p. 26.31. [43] Thesis: Fortune, Thirteen Inquisitions, Chinese Bureau of Books, 1980 reprint, p. 2461. [44] Topaz: The Concept of Love and Thought — Confucianism in Life (additional version), Sichuan People's Press 2017, p. 167—186. [45] Thesis, Taber, Thirteen Obsolete, p. 2487. [46] Huang Yuen: Emotional Confucianism: The Emotional Philosophy of the Contemporary Philosophy, Confucius 2020 No. 4, pp. 43-47. [47] Monpei: " The path of life taught by the philosophy of Zhou Yi ", Chinese newspaper, 10 April 2002. [48] Arguments of Conservative Opinions, Thirteen Notes, p. 2482. [49] Monpei: Confucius and Zhou Yi, Monpei Encyclopaedia, vol. XIV, 2021 edition, Sichuan People's Press, p. 166.169173. [50] Monpei: “Chou Yee’s Heavenly Philosophy”, Taiwan, Chinese Culture Monthly, No. 116, 1989 edition, pp. 48—62. [51] Monpei Won: China Heart theory, p. 101. [52] See Huang Yuh-soon: “Expert testing” or “excessive” — Confucian thinking beyond ideas”, Exploiting and Narrating, No. 5, 2021, pp. 73-81. [53] Montpellier: " Tian De Man - The Ecophilosophies of easy transmission ", Quoi Research, 2000, No. 1, p. 9 ff. [54] Monpei Won: China Heart theory, p. 101. [55] Monpei Won: Thinking of Masters of Chinese Philosophy, p. 139. [56] MP$: “Systems of Science”, People's Press, 1989 edition, p. 140. [57] MP$: “Systems of Science”, pp. 38, 39. [58] MP$: “Systems of Science”, p. 60. [59] MP$: “Systems of Science”, p. 143. [60] MP$: “Systems of Science”, p. 143. [61] MP: " The mind transcends and borders ", p. 128. [62] Monpei Won: " China's Philosophy Principals'Thinking ", p. 150. [63] Monzi Be careful, Thirteen Peaks, p. 2764. [64] Monpei Won: “Chou Yee’s Heavenly Philosophy”, Taiwan, Chinese Culture Monthly, No. 116, 1989 edition, pp. 48—62. [65] Monpei Won: China Heart theory, p. 103. [66] Monpei Dollar: " An easy-to-learning idea of the shallow talk ", Taiwan, " Man of the Nation ", No. 86, 1992 edition, p. 26.31. [67] Huang Yuen: Emotional Confucianism: The Emotional Philosophy of the Contemporary Philosophy, Confucius 2020 No. 4, pp. 43-47. [68] Monpei Won: “Chou Yee’s Heavenly Philosophy”, Taiwan, Chinese Culture Monthly, No. 116, June 1989, pp. 48—62. [69] Monpei Won: Man and Nature - China's Philosophy and Ecology, Monpei Encyclopaedia, vol. XIII, p. 1 ff. [70] Monpell: Encyclopedia of Emancipation, Series of Academics No. 2, 1992, p. 37,544. [71] MP: " The Life of Zhou Yi's Philosophy ", Quechua 2014 No. 4, p. 5:8. [72] Mobber: Voltage and Xiao Yi - Quixiang's Xiao Yi Study, The Tianhai Teachers' College Journal, No. 1, 2015, pp. 75177. [73] Monpei Won: Man and Nature - China's Philosophy and Ecology, Monpei Encyclopaedia, vol. XIII, p. 81. [74] MP: " Confucius and Xiao Yi ", Eastern Forum No. 2, 2006, p. 1.4. [75] Monpei Won: Man and Nature - China's Philosophy and Ecology, Monpei Encyclopaedia, vol. XIII, p. 203. [76] Monpei Won: Man and Nature - China's Philosophy and Ecology, Monpei Encyclopaedia, vol. XIII, pp. 205-206. [77] MP: " The Life of Zhou Yi's Philosophy ", Quechua 2014 No. 4, p. 5:8. [78] MP: " Confucius and Xiao Yi ", Eastern Forum No. 2, 2006, p. 1.4. [79] Montpellier: " Tian De Man - The Ecophilosophies of easy transmission ", Quoi Research, 2000, No. 1, p. 9 ff. [80] Monpey: "What's the original human being?" Monpei Encyclopaedia, vol. XVIII, pp. 245-2247. [81] MP$: General Subject Thinking of Emancipation, Academic Series No. 2, 1992, p. 37,544. [82] Montpellier: " The Life of Zhou Yi's Philosophy ", Quechua 2014 No. 4, p. 5:8. [83] Monpell: " How Confucius interprets Cho Yee ", Zhou Yi Study, No. 1, 2012, pp. 3 ff. [84] Handières Underneaths, H.E. Mr. Wang Quixiang, 1988 photocopy of Chengdu Bookshop, p. 96. [85] MP: How Confucius interprets `Chou Yee ', `Chou Yee Study ', No. 1, 2012, pp. 3 ff. [86] Montpellier: " Tian De Man - The Ecophilosophies of easy transmission ", Quoi Research, 2000, No. 1, p. 9 ff. [87] Montpellier: " Tian De Man - The Ecophilosophies of easy transmission ", Quoi Research, 2000, No. 1, p. 9 ff. [88] Monpei Won: Man and Nature - China's Philosophy and Ecology, Monpei Encyclopaedia, vol. XIII, p. 81. [89] Monpei Won: Man and Nature - China's Philosophy and Ecology, Monpei Encyclopaedia, vol. XIII, p. 201. [90] MP: " How Confucius interprets Cho Yee ", Zhou Yi Study, No. 1, 2012, pp. 3 ff. [91] Monpei: Series of The Wise Books of Zhou's Life, Chinese Reader, 10 April 2002. [92] Montpellier: " Tian De Man - The Ecophilosophies of easy transmission ", Quoi Research, 2000, No. 1, p. 9 ff. [93] MP: " The Life of Zhou Yi's Philosophy ", Quechua 2014 No. 4, p. 5:8. [94] Monpei Won: Man and Nature - China's Philosophy and Ecology, Monpei Encyclopaedia, vol. XIII, p. 1 ff. [95] Monpei Won: “Chou Yee’s Heavenly Philosophy”, Taiwan, Chinese Culture Monthly, No. 116, June 1989, pp. 48—62. [96] Monpei Won: Man and Nature - China's Philosophy and Ecology, Monpei Encyclopaedia, vol. XIII, p. 84. [97] MP: Confucius and Zhou Yi, Forum Orient, No. 2, 2006, p. 1. [98] Montpellier: " Tian De Man - The Ecophilosophies of easy transmission ", Quoi Research, 2000, No. 1, p. 9 ff. [99] Montpellier: " Tian De Man - The Ecophilosophies of easy transmission ", Quoi Research, 2000, No. 1, p. 9 ff. [100] Hi. Family Words in the Time of Heaven - Monpei Academic Idea Review, Contemporary Confucianism, 10th Series, Guangxi Teacher Training University Press, 2018 edition, pp. 257-268. [101] Monpei: " The mind transcends and borders ", p. 75. [102] MP: " The mind transcends and borders ", pp. 72/2007/773, 74. Into the column of Yu Yuh-soon. "Chou Yee" Emotional Confucianism This post is edited as follows: Poster: Ideas of Love (http://www.aisixiang.com), column: Academies of Heaven > Philosophy > Chinese Philosophy http://www.aisixiang.com/data/135797.html Source: Zhou Yi Study, No. 3, 2022 Enter an e-mail address in the box, separated by a semi-accompanied comma (,) between multiple emails.


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Huang Yushun: Emotions are Easy to Learn——An Interpretation of "Emotional Confucianism" in "Book of Changes"


2022-08-06: [Article Link]  "Chou Yee" Emotional Confucianism The [summary] “emotional Confucianism” is an easy-to-learning expression, which can be called “temporalism”, i.e., the “emotional” concept is consistently applied in the interpretation of Quoi. From this point of view, Emotional Confucianism begins with the idiosyncratic subject theory, the borderline theory, and the natural ecology theory. The idiosyncratic subject theory is based on the proposition that “the human being is the existence of emotion” and reveals that the idiosyncratic subject matter of the human being as the subject of the idiosyncrasies is embodied in Choe Yi. The opposability of intertwining reveals that the contours inherent in Xiaoqian transcend the notion that the human existence is characterized by the spirituality of the human being and how it is achieved through the self-existing of the emotional subject. Natural ecology, which is easy to learn, reveals the nature of the “big life” of the “Chou-ye” concept of nature, that the ecological relationship of “the moment of nature” is poor, and ultimately reaches the emotional dimension of “the time of nature”. [Foundation project] A major project of the National Social Affairs Fund, “Basic documentation of Chinese classic interpretation and research on basic issues” (21&ZD054). As is well known to the Chinese philosophical community, the modern-day renowned philosopher, Mr. Monpei Won, has constructed what the academic community calls “emotional Confucianism” — what he himself calls “emotional philosophy”. As I have pointed out, “His philosophy consists of the most important key words of the `subject' `heart' `beyond' and `nature', and is integrated by `emotional'. This philosophical system of thought is also embedded in the interpretation of Zhou Yi, which creates a unique “emotional Confucian interpretation of Zhou Yi” and, if Mr. Mon's philosophy as a whole is “emotional Confucianism”, his easy-to-teaching idea is “temporalism”. In the light of this, I have edited the Monpei-Yeki collection of essays and, in particular, in the Foreword of the Editor: “If Mr. Mon is to be studied, he should be based primarily on his ideas, taking into account the issues of the `subject' `ment' `exceeding' and `nature', which are consistent with `emotionalism',”[2] I am writing to illustrate this. I. EXAMINATION OF THE TEXT OF TILL COUNTER It is well known that since the rise of Song's philosophy, there have been ethos, et cetera, et cetera. Mr. Mon's philosophy is a monolithic theory; moreover, unlike Li Zeh-Hu's "intellectual theory"[3], it is essentially a true Confucian 'ingent' [4]. It is on this basis that Mr. Moon has developed a creative interpretation of Zhou Yi, an expression of emotional Confucianism that can be called “temporal learning” and that is the consistent application of the notion of “emotionality” in the interpretation of Zhou Yi. It is not merely an interpretation of the emotional content of Xiao Yi, but rather of the whole Xiao Yi as a fundamental concept. Mr. Mon's lovebook is an easy-learning thought of his mentor, Mr. Fong Yu-lan, who said: “Mr. Fong Yo-lan interprets "Cho-Yu-Yi" as "Cosmos Math, which is a model, a framework in which everything in the universe can be replaced. ... Here again there is the question of life and emotion, which can be illustrated by his context. Mr. Feng attaches great importance to the human habitat, which he divides into four categories, considering that the highest is the realm of the heavens and the earth, which are called the same, and that the sky is too great and full, which is not only a question of rationality, but also a question of life and emotion. Mr. Feng is at the highest level of Confucian philosophy, whereas Mr. Jen is "the true truth" and emotional problems are real life issues.”[5] This is undoubtedly a new understanding and interpretation of the Von Yu-Lane thought and of the entire intellectual system, revealing the “new theory” and its easy-to-learning emotional orientation.[6] That is, in Mr. Mon’s view, Zhou Yi is not just a manifestation of the “cosmos algebra”, but also of the “life sentiment.” There are two main points about easy-to-do: first, the heart of the life sentiment conveyed by Zhou Yi is “bene”, which is the “real-faith” of the existence of life; and, second, the “beneficent” sense of life, which is a “treasure” and is the highest. Mr. Moon went on to say that "Chou Yee" as a “kind” of life's emotion is love. He said: “The Gossip Girl's gossip is `Juan, Eun, Li, Jeong', which explains that Yuan, Geng, Li, Jeong is the ‘Four Deities’ of Heaven, also known as "Ingent, Requiem, Yeon, Wie Qiande,” which is truly human in character. ...the fact is that the term `won' is what the Confucian term `in' is `in', `in' is love, it's a moral emotion. 'With a generous and generous benevolent benevolent, it shall be the true fulfilment of humanity and the fulfilment of its purpose. The Queen's Dictionary says, ‘The men carry the good.’ This ‘the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good is the good No, do you have the responsibility and the amount of air to carry everything?"[7] First, the term “won” is “in”, a very creative and easy-to-learning thought for Mr. Moon; secondly, “in” is the feeling of love, which is what is referred to above as the “real feeling of truth” and “moral emotion”; and thirdly, “love” is the “love of everything”, which is a conceptual basis for the natural ecological theory of easy-to-be. Mr. Mon also pointed out that this highest level of emotion is expressed in the form of “happy” – art. In discussing the subject of “undespite speech” in the Episode, Mr. Mon criticises the view of Xiao Xiao Xian Xuan, saying: “The music is, after all, created by the art of the people of society, by means of objective material to express their ideological feelings, and it has an impact on and resonance with human beings. More than that, the words are the words, the words are the words, the words are the words, the words are the words of the heart. It would be wrong to deny any connection between them, to see music simply as a natural matter, and not to express any ideological feelings at all.”[8] This means that, although it is “undesired”, it can, after all, be “created with the best of intentions”[9], which is, first and foremost, a “mistake”, such as the “signs” of the “poetry”. It should be noted that what Mr. Mon referred to as “the music”, or “the music”, as the Confucian used to call it, is not a narrow term “the music” or a narrow meaning of “the arts.” Another important idea that relates to emotional Confucianism is that “the joy” that transcends the highest horizons as the spirit of the subject is the unity of love, love, knowledge, the unity of the good, which is the high harmony between man and nature. In any event, Mr. Moon interprets Zhou Yi as being based on the notion of “emotionalism”, so that it can be called “temporalism”. II. Psychiatry of the heart, which is easy to learn by love Emotion is, of course, the emotion of the subject's heart, which seems to be a concept of the subject before it; but when the subject acquires a new subjecthood by transcending it, for this new subject, the transcendent activity of the mind is the existence of the former subject. To this end, the theory of the subject of the mind was first conceived to reveal the expression of the emotional nature of the person as the subject of the heart in "Chou Yee." This was first based on a fundamental proposition put forward by Mr. Mon: “The human being is the existence of emotion. He said, “If one speaks of a human being’s existence, one cannot be without emotion, because emotion, and only emotion, is the most fundamental and most basic way to exist. China's Confucian, Tao and Buddhist communities have seen this clearly and have therefore incorporated emotional issues into their philosophy as the most basic existence, although specific solutions vary. (i) Subject Mr. Mon discussed “subject” issues under the concept of “subject thinking”: the 1988 paper “Concepting the Basic Characteristics of China's Traditional Thinking”, which introduced the concept of “subject thinking” in Chinese philosophy; in 1993, Mr. Mon published a monograph, “Concepting the subject's thinking as the most fundamental characteristic of China's philosophy”, and stated that “it is an emotional experience-based thought of intention, which is based on the underlying emotional need to establish the principle of the subject's existence through activities of intention”. With regard to the expression of this “subject's emotions” in Zhou Yi, Mr. Mon, as early as 1989, when he published his first book, Cho Yee, the philosophy of Cho Yee, stated: “If leaving the person's nature, leaving the person's existence and the person's connection with nature, it would be incompatible with the basic spirit of Zhou Yee merely to view it as a description of physical or biology in the natural world or as a question of understanding of the actual theory of objectivity. By 1992, Mr. Mon further advanced the concept of “the whole body thinking of the Emancipation”, noting that “the whole of the Emancipation and its three hundred and eighty-four stories constitute an organic whole of one nature. In this whole, nature is a constantly changing life course in which the human being is the subject of life. “The so-called dominant thinking is about the importance of the subject, that is, the place and role of the human being in an organic whole, and even the realization that the subject can play a decisive role in the realization of the human being, from the point of view of oscillation, what was later (in the spring and autumn period) called “the evil of man”, that is to say, the evil and the good of man is created by man himself, not by nature or by God. It goes on to say: “The main character of the I.E.L. is not one characterized by the main object being opposed and separate, but by the unity and integration of the main object, so that it is absolute and not relative, and in this sense it is an absolute dominant thinking”. The term “absolute subjectivity” refers to the nature of what Heidegger calls “the whole of the existence of the human being.” But what Mr. Mon referred to as “absolute subjectivity” differs from the concept of the West, and refers to the dominant nature of the “big life” of the whole natural world, which is conferred by man. Mr. Mon said: “In the overall structure of the Emancipation, the natural world is a constantly changing life course, and the human being is the subject of that process”; “The thinking of the subject is developed in the paradigm of the integrated theory of nature, which is not the thinking of the subject in the sense of perception, which is formed and developed in the sense of how the process of life is accomplished and the value of life is fulfilled, that is, in the sense of the practice of the subject, and therefore is the thinking of the subject”. In Mr. Moon's view, this absolute subject's life is centred on the concept of “birth” and “birth” of Zhou Yi: “the greatness of the heavens and the earth” [18], “the ease of life”[19]. Mr. Mon said: “The heavens and the earth are made of `life', and this `life' is valuable, and its realization is in man. That is `the good and the good and the good.' “Good” describes the purpose of the creation of life in nature, and who is born for that purpose, but what is truly realized and transformed into the intrinsic character of the human being lies in the human being. Accomplishiveness, in the human person itself, is the essence of the human being.”[20] Here, Mr. Moon, by interpreting “the good and the human nature of what follows”[21], highlights the place of the dominant nature of the human being in the course of the whole exercise of the life of Zhou Yi; “the so-called dominant position of the human being refers to the position of the human being between the heavens and the earth and the role of the human act, in particular the virtue of the human personality” [22]. In that regard, Mr. Mon pointed out that, although “sexuality is derived from the way of God and is inherent in its existence, i.e. `the life of God', it must be done and done by the human being, and it is self-contained `the survival of nature'. Here, the primary role of the human being is essential.” [23] This is because, “Only the human being has the will and the purpose, the human being can accomplish the `beautiful' that is born of the heavens and the earth. It is here that the dominant character of the human being is highlighted.”[24] Mr. Moon pointed out that this dominant nature is reflected in the dominance of Xiao Yi: “Chou Yi, after all, has a mysterious coat whose outcome is determined by taking the form of Xiao Yi's Xiao Yi's. The contribution of Confucius is to uncover this coat, to speak directly to the character of the human person, and to bring the practice of the human subject to the forefront, thereby establishing the status of the human being as a moral subject. That is, in fact, the way to the development of humanism by introducing the concept of " Xiaoye " as a form of schooling. Further, “[25] It is not an exaggeration to say that the vast majority of the gossips in the IEL are about the practice of the subjects, all of which are related to the practice of the subjects, that is, the principle of the subject, which indicates that the conduct and moral practice of the subject not only determine the outcome, but also the benefits and benefits of evil, but also enhances the value and significance of human life”. This is the first time in the history of learning that the principle of “subject matter” has been explicitly listed as the “most important principle” of Zhou Yi, in keeping with the intent of Zhou Yi, which says: “The heavens and the earth have been set up, the saints have become capable; the humans have plotted, the people have been able to do so. The “sacred” “people” here are all “people”, and the outcome of the occupation depends on the practice of the human subject, which, according to the man, is “the evil of the man, not the evil, but the evil of the man”.[28] (ii) The heart As I once wrote, “The above-mentioned ‘subject thinking’ is the activity of the ‘minority’, which is the basic characteristic of Chinese philosophy. He condensed the idea into `philosophies of the mind', a concept originally proposed in the 1993 paper “The heart and the horizon — a rediscovery of the Juan philosophy”, as well as the 1994 paper “The philosophy of the heart and the transcendence of China”; of course, a more comprehensive and systematic discussion was published in 1998 devoted to “The mind transcends the borders”. “China is a philosophy of the mind”; “The heart is the realm of the subject”; “China is a philosophy of the mind as the absolute subject of everything, everything and everything”; and “China is an emotional philosophy”. Indeed, in China's philosophy, “the heart is an important domain for the expression of the dominant nature” [31]; “it is the characteristic of Confucian philosophy that the heart is considered to exist as a whole and that the place and role of emotions are highlighted in the whole, with emotions at its core as a unifying of knowledge, will, will and sexuality” [32]. In connection with Zhou Yi, Mr. Moon pointed out: “What is the word `the heart of the heavens and the earth' in Zhou Yi?” (the original words are `the heart of the heavens and the earth'). Then the philanthropologist explained that the human being was the heart of the heavens and the earth, and he further suggested that the heavens and the earth had the heart of the living, and that what was born was the heart of the living beings of the heavens and the earth, so that the hearts of the human beings were kind. This brings together life and tenderness, not only in the hearts of the heavens and the earth, but also in the hearts of the heavens and the earth. It is a very deep question of life’s philosophy that human beings form a subject of each other.”[33] That is to say, “the heart of the earth and the earth” [34] is the idea that the human heart is the heart of the living person, the great life of the universe. III. THE CONTEXT OF THE MILITARY STUDY It is a place that transcends theory and is designed to reveal the boundaries inherent in Xiaoqian transcend ideas, i.e. the mental nature of the existence of the human being, and how it is achieved through the self-perception of the emotional subject. As Mr. Mün pointed out: “Contemporal philosophy values the existence of the human heart, its way of existence, rather than its ability to understand, regards the human person as a special life `to exist' and achieves a dimension beyond the mind. This is a situation in which the mind transcends the state of existence and can be seen as the most fundamental experience of life, which is linked to human understanding. It can be aesthetic, moral, or religious. In China’s history, it is the philosophy of this kind that has long been important and has had significant influences on the three elites: the Confucian, the Tao, and the Buddha. (i) Boundaries With regard to the “territory”, as I have said, “Monpei has been concerned with the issue of the “territory” since its inception, as stated in the 1983 paper The Evolution of Science to Wang Yangming's Heart, the aim of the philosophers is to achieve a “spiritual dimension” where all things are one and all human beings are one; since then, it has been consistently stressed in a series of writings that Chinese philosophy is not an intellectual, but a border theory. His 1992 paper " The Basic Spirit of Confucius from Confucius " states that the Episode is the most distinctive and valuable part of Chinese philosophy. In 1996, he published a self-precision paper, The Subjects of the Minds and Boundaries — My Chinese Philosophy Study; in 1998, he published a wrap-up monograph, Beyond the Minds and Borders. With regard to the relationship between the “border” and the “emotional”, Mr. Mün pointed out in Beyond the Heart: “It is certainly wrong to say that China's traditional philosophy is merely about emotional emotion, but only at the level of empirical psychology. On the contrary, China's traditional philosophy promotes aesthetic, ethical and religious high-level emotions, which are by no means emotional responses; rationalization and even super-reasonable spiritualities, spiritualities, which are by no means some kind of pleasure or enjoyment of emotional emotions. ... the Taoists advocate the aesthetics of `irresistance and love', the Confucian espouse the moral dimension of `love and heartless', the Pencian espouses the immeasurable religion, and in fact, they all advocate the spirituality of feeling over emotion. As for the relationship between the issue of the “border” and Zhou Yi, Mr. Mung noted as early as 1990 in China's Manifesto of Hearts: “As Episcopalism sets out its own philosophy and the virtues of the earth and the earth are the source of humanity, awareness of the logic of change in the sky and the earth is an important way to achieve the unity of nature. ...the question of knowledge is raised here, and ‘deepness’ is seen as the highest level of understanding, but also the highest level of moral practice.... Human beings in the world think about everything, every way, but eventually come together, and that is ‘precision’, that is to say, understanding, understanding. Once seen in practice and used in practice, it achieves its own character, to the extent that it becomes known to the poor and achieves the desired level. The distinction is one and the same. In this context, the subjective and objective inevitability, the intrinsic `sex' and the external `life' are one and the same. It is a free border. In Mr. Mon's view, the borderline theory of Zhou Yi is mainly reflected in Episcopalism, which says: “In Eiquito, there is a great deal of discussion about healing and practice, all of which refer to the spirituality of “the human being is one” [39]; and “The highest ideal of Eire is the realization of “the human being is one”. ... the so-called “natural human unity” is a state of existence that is entirely compatible with the nature of life of the universe, and can also be described as a “freedom” [40]. For example, “Dry Words” says: ‘Associate with the heavens and the earth, and with the sun and the moon, and with the sun and the moon, and in the order of four hours, and with the devils, and from the day before and from the day after, and from the day after. It's a comprehensive description of the ‘world together’. After all, Mr. Mon’s tact on Quoi is an “emotional Confucian,” i.e. a Confucian, not a Taoist, or a Buddhist. He agrees with Fan’s assertion that “promotion of a human being who transcends the real world and enters the ideal of ‘the human being is one,’ instead of seeking outside the real world, as Buddhists do, “the so-called ‘genuine nature’, and outside the dominant consciousness, to restore the so-called ‘clean mind’.”[42] Indeed, Mr. Mon's boundary theory is Confucian, and Confucian philosophy was the philosophy of boundary theory from the beginning. Confucius says, “I am five of ten who are determined to learn, 30 who stand, 40 who are unchallenged, 50 who know God, 60 who are deaf and 70 who are unconscionable. This is, in fact, a constant leap forward in the conversation. I used to compare Confucius’s above-mentioned “self-loathing” with Mr. Fong Yu-lan’s vision and to understand it in my own eyes. It should be pointed out here that Mr. Von Yu-lan's boundary theory, whose highest frontier, the “space and earth” is one of those who exist in form, has yet to reveal a pre-returned, pre-objective state. In the view of the author, Mr. Mon's vision of the realm, its supreme and tangible existence, and the meaning of the pre-return: Mr. Mon clearly corresponds the first frontier to the “good faith” of natural intimacy, the second to the “kind” of moral rationality, and the third to the “joy”, a return of “negative negation”. This correspondence is clearly consistent with Confucius's thinking: “into poetry, to be polite, to be happy”, in which both “poetry” and “happy” are expressions of emotion, so “happy” is a return to a “poetry” that is constantly transcending its boundaries. (ii) Beyond The advancement of the frontier is achieved through the transcendence of human self. I once said that, in Mr. Mon, “the fundamental purpose of China’s philosophy is to transcend the heart of the subject from natural to higher emotional self-esteem, and eventually to reach the level of emotional experience inherent in it. Thus, the concept of `exceeding', which he has been talking about all along, has been raised as early as in his 1987 paper, "Thinking about the Confucius"; the most focused discussion in this regard, of course, is still his special book, “The Mind Beyond and Beyond” [46]. With regard to the relationship between “beyond” and Zhou Yi, Mr. Mün pointed out: “It has been said that Zhou Yi is an empirical philosophy in China that speaks of daily life problems and lacks a form of transcendence. Indeed, the philosophy of Zhou Yi is characterized by the combination of form and form, the unification of the way of heaven and humanity and the resulting opening of a window of wisdom for the Chinese. Such a unique philosophy is neither a purely formalistic school, nor an incontrovertible knowledge of experience, but rather an organic whole theory, philosophy and value that means a very strong philosophy of life. 1. CHOI's general approach to transcending ideas In Mr. Moon's view, the Confucian family has been concerned with the relationship between “beyond” and “Chou Yi” since the beginning of Confucius, which says, “In addition to me for a few years, it would be no big deal to learn Lei”. “This is in fact a transcendent and very significant process of learning in life, and therefore cannot wait for it to be seen”; “He is going to build the basis of transcendentality for the character of the human being”. This involves two kinds of transcendence: one is the self-perception of Confucius, that is, reaching the above-mentioned “50 by nature” threshold; and the other is that it is linked to the transcendent nature of the Zhou Yi philosophy, that is, that the “50 by nature” horizon is achieved through “50 by learning by choice”. In general, Mr. Mon pointed out that “Chou yee has a theoretical model that transcends time and space, or is called a priori structural model, which is characterized by the presence of the sky, the earth, the human being and applies to people in nature and society and is therefore called a “three-minded” approach. The “a priori” feature of “exceeding time and space” highlighted here is a “exceeding of experience” (transcendental). Mr. Mung added: “It’s natural that the way of the heavens and the earth is useless, with a sense of existence that transcends time and space. The emphasis here is on the overstretched raison d'être of Zhou Yi “the way of the heavens and the earth” which is already “transcendant” beyond the ordinary world. These are two different layers of transcendence: “supertest” is a characteristic of the human heart or reason, while “surpass” is a characteristic of the physical form.[52] 2. Beyond the concept of " easy to pass " In particular, Mr. Mon pointed out: “The highest ideal of the Episcopalism is the realization of the ‘world together’. What is referred to here as the ‘day’ is beyond meaning. The “exceeding” here is the “combining” of man's “exceeding” with the “surpass” of the sky, which is in fact the transcendental element of natural ecology to be discussed below. (1) The extraordinary character of the word “dos”, Mr. Mün emphasized in particular the transcendent nature of the “story” of the word “forms”. He said: “To put forward the idea of `the form and the form and the instrument of the form,' giving it the form of transcendentity”; “the way of the heavens and the earth or the way of the vagina is not only the outer law of nature or the law of the universe, but also the intrinsic transcendence”; and “it is an abstract object that transcends all concrete images and is therefore called `the shape and the above'” [55]. This is particularly evident in the interpretation of Xiao Yi of Song's wisdom, for example, that "the `forms and the above' are infamous and invisible " and that "it is transcendent and cannot be expressed in a specific language". Again, as a second step, “they say that the path is transcendent, that it is not the yang, but the `so the yang,'” and “in their view, it is the absolute principle of the ubiquitous transcendent, and the gas is the presence of the specific substance of the sensory”. Again, in Jujún, “the Tai Chi is indivisible whole and universal overruled absolute, which is `free from everything', is the `extreme' rationale”[58]; and “the above-the-top is the logical preponderant and has a world of `cleanness', which is the absolute existence of transcendents”[59]. He does not stress the strict lines of form and form, nor does he think of form and form as a clean and empty world, but rather as a subjective sense of self-exist, which is indissociable from physical and psychological activity, and therefore more characteristic of practical philosophy. With regard to the question of the “sexuality” of human beings, Mr. Mün has analysed the term “in keeping with the heavens and the earth” in the Episode, noting that “the above-grounded border is the highest, as bright as the sun and the moon, as orderly as the four-hours, as the ghost can determine the evil, and as ‘in the United States’ capable of ‘everything’,” which is the ideal of the authors of the Episcopal Episode. Here, Mr. Mon, in particular, points out that this is a “border” because it is the “human person” who is capable of “matching with the heavens and the earth” and that it is the “sexuality” of a superb human being. So Mr. Mon, in his analysis of the notion of “self-defeating to the point of fate”, said: “The word of “lifelessness” goes hand in hand with the phrase “lifeless to the point” that human beings are not only flesh and blood, but, more importantly, the moral nature of form and form, which is the true existence of human beings, which can only be achieved by transcending one's own self, and which is the `life of nature'. Attention should be drawn here to the difference between “sexuality” and “life”: “sexuality” is human and transcendent; “destiny” is divine and extraordinary; it is “absolutely” and “knowing” is “knowing” and “knowing” is what Monko calls “intellectually”.[63] By the same token, Mr. Mün also analysed the term “inheritance, infraction and indignity”, noting that “the so-called `inheritance, indignity' indicates that it is transcendent, that it is indefensible to the development of nature; and the term `integration, indignity, indignity, that it is empirical, indignant and consistent with the development of nature”. [64] “The term `inherited by heaven' is the achievement of a transcendent nature, with humanity as its way; and the term `afterlife as its way of life' is that it is in keeping with the way of heaven and the way of God as its human nature. In conclusion, the combination of the two important writings of Confucian Philosophy, Easily and Midway, is an important source of theory for the philosophies of human nature. ... it promotes the idea of human beings transcending in the real world and entering into the ideal realm of “the unity of the earth.”[66] This is the confluence between the “right to life” of the Emancipation “to the end of the earth” and the words “the word of destiny, the word of speed, the teaching of the word” of the Midway, that is, the idea of transcending the realm. IV. THE NATURAL ELECTRONIC STUDY OF THE FIELD The basic theme of China's philosophy, “The Day of the Heavenly Man”, is a natural view of Zhou Yi, revealed by its natural ecology, which sees “naturality” as a “large body of life” as the whole of the human being, and thus pursues the ecological dimension of “the human being together” as the highest emotional level. (i) Nature as a large living organism As I once said, “Monpej has been focusing on the issue of “naturality” since 1998, and this issue has been addressed in a series of subsequent writings, including Emotions and Reasons, published in 2002. Of course, the final monograph on this subject was Man and Nature - China's Philosophy and Ecology, published in 2004.” [67] 1. The great idea of "Chou Yee " as a living body in harmony with nature As mentioned above, Mr. Moon pointed out, as early as in the book on the first Zhou Yi study: “Leave the existence of the human being and the connection of the human person to nature”, which “is not in keeping with the basic spirit of Zhou Yi”. He also pointed out that the so-called `inheritance but incompatibilities' showed that it was transcendent, pre-inheritance and could not be violated by the development of the natural world; and the so-called `inheritance and in the service of the natural world', that it was empirical and post-inheritance and that it was consistent with the development of the natural world. This is about the relationship between man and nature: human nature is both “post-date” and natural in origin, so that human nature cannot be against nature; and “innate” is superior to nature, so that nature cannot be removed from it. Why is that? In Man and Nature, Mr. Mon pointed out: “The essence of China's philosophy is to explore and resolve the relationship between man and nature”; “The natural world is an organism of life, the natural world not only has life, but is constantly creating new life”; “The human being and the natural world are a whole of life, and the human being must never leave the natural world to survive, and the natural world equally needs people to realize its values”; “The Chinese philosophers are born in the heart of the heavens and the earth, which clearly confirms that the purpose of the natural world is the purpose of their own life, and that the purpose of their own life is not merely the birth of life, but rather the existence of life and even of morality”; “The essence of the `beneficent' is love”, “the order in which it is achieved is the `belonger, the benevolent, the loving one, the highest of which is the `benevolence of the heavens and the earth'”. In 1992, Mr. Mon introduced the concept of “the whole body of the Emancipation”, stating that “the whole of the Emancipation and its three hundred and eighty-four words constitute an organic whole of one nature. ... Human beings and nature are both reciprocal and harmonious in the process of two-way communication and interaction, which is an important principle of life. For this reason, Mr. Mon wrote a special article entitled "The Life of Zhou Yi's Philosophy', stating: "The original meaning of Zhou Yi's birth is one of constant creation, meaning the meaning of the creation of life... meaning the meaning of `life lasts for life' and the meaning of `life lasts for life'." This is the meaning of Zhou Yi, which means that the world is a process of life creation, not a mechanical physical world.”[71] Thus, Mr. Mon outlined the process of the formation of Xiao Yi and its meaning: “The idea of yin and yang from `reproductive worship', and its symbolicization, is the basis of the obituary. From the notion of ‘original reproductive worship’ to the notion of ‘original yang’, to symbolicization, it is an abstract and a leap in human consciousness. From the combination of yang-yang symbols to the production of gossip is a great creation; from the original gossip to the formation of the Qui system, it is the work of the Queen. The process of developing and perfecting the concept of Quoi from Xiao Yi to Xiao Yi is both lengthy and logical, which determines the cultural genes of the Chinese nation, namely the theory of the whole of life and the `one nature' theory of harmony between man and nature. Here, “the whole theory of life” is seen from the standpoint of existence, while “the theory of the human being as one” in harmony with nature is seen from the point of view of context. It is particularly important to note that what Mr. Mon referred to as “naturality” cannot simply correspond to the Spanish word “nature.” Mr. Mon pointed out that “human nature cannot leave `natural nature'. This so-called “naturality” is not a purely biologically termed biology, but rather has the purpose and moral significance of life, that is to say, for human beings, nature is a source not only of the existence of human life, but also of the meaning and value of human life. “The Confucius philosophy is fundamentally a philosophy of life, and the Episcopal philosophy is fundamentally a philosophy of life. It is indeed different from the Western philosophy of nature, of nature, of nature, of nature, of nature, of understanding human beings and nature from the very basis of the phenomenon of life and its meaning and value. “[74] It is clear that “natural” in this sense is not a “natural world” relative to “humans”, but rather a “natural one” as a large living body. Mr. Mon went on to state that this great body of life is an emotional presence, and speaking of JANG Jae-Yu, Mr. Mon pointed out that “he is guided by the `sympathies' of all human beings and by virtue of virtue. This is realism, and it actually points to the value of the universality, objectivity of the human being, i.e. the rationality of purpose, which is based on moral sentiment as its true content, which can also be termed ‘the love of the heavens and the earth’. If the hearts and minds of the heavens and the minds indicate the purpose and the hearts achieve it, then the hearts and minds of the heavens and the earth and the hearts of the human beings point to the practical content of this rational purpose as the moral sentiment that prevails in humankind, namely the “beneficentness of the heavens and the earth”. The word ‘body’ has two meanings: first, the meaning of experience, and second, the meaning of sensitivity, which is in fact uniform and indissoluble. The experience is an emotional activity, the so-called emotional experience, which is an important way of life, and it is not the same as the general emotional response. The experience is also an awareness exercise, the unity of love and knowledge, and it can be called physical. 2. The Philosophy of Zhou Yi, which embodies the idea of the great body of life Proceeding from the above-mentioned “big body of life”, Mr. Moon has reinterpreted a series of basic areas of the philosophies of Zhou Yi: With regard to “I”, Mr. Mün said: “Chou-Yi, while presenting “the ease of life”, also proposes “the great virtues of the heavens and the earth”, which links “life” to “the virtues of nature”. “Technology” is an area of value, “birth” is the creation of life, and “Technology” is the highest value, and the phrase “the great virtue of the heavens and the earth” shows that life is created at the same time as a creation of value, not merely a creation of life, but with a clear meaning of value. “[77] The inner spirit of ‘the easy way’ is either ‘the way of life’ or ‘the way of life’. The change of yang in ‘the easy way’ is, in fact, told us that the most fundamental change is the creation of life, that is, the evolution of life, which is at the heart of the ‘the easy way’. So there is a lot of truth in EXPERIENCE, but in answering the question of “what is easy”, it makes it very clear that it is “the easy thing to live for” and that it is “the great virtue of the heavens and the earth”. It's unusual."[78] That's what it means to say, that's to say, that's to say, that's to say, that's to say, that's to say, that's to say, that's to say, that's to say, that's to say, that's to say, that's to say, that's to say, that's to say, that's to say, that's to say, that's to say, that's to say, that's to say, that' to say, that's to say, that's to say, that's to say, that' to say, that's to say, that's to say, that's to say, that' to say, that' to say, it's to say, that's to, that' to say, it's to say, that it's to say, that's to, that's to be to, that it's to, that it's to say, that it's to, that it's to be to say. With regard to “life”, Mr. Mün pointed out: “Is there a more important and fundamental spirit of `easy'? This is what researchers should ask more today? In fact, the answer to the Episode has long been “life,” which is the meaning of life. To be “easy,” and to be “simplified,” the core of which is “life,” which is the essence of the spirit of “easy.” ... In the words of Leisure, this is what is fundamental to the meaning of the term `life is easy', `the greatness of the heavens and the earth'.”[79] It is an indication that `life' or `life' is fundamental to the spirit of Zhou Yi, i.e. the activity of life. With regard to "Gossip Girl," Mr. Mon said: "Gossip Girl is the mother of Zhou Yee, and sixty-four gossips are formed on the basis of gossip. The basic element of gossip is the vaginal (-) yang (-), which is a cultural symbol, but not a purely formal symbol, and it has a vital message. The gossip, made up of ‘-’ ‘-’-’, is linked to life, and thus constitutes a way of thinking about ‘the human being together’. The gossip is that Queens represent the heavens and the earth, Kanji stands for the fire, the tremor stands for the thunderstorm, and the Quantium stands for Yamazawa, all eight of which are related to life. [80] “If we analyse gossip and rhetoric, we see that the life-oriented correspondence between human beings and nature shifts from one another, and that some gossip, while it symbolizes something in nature, can be transformed into some kind of human life activity at the same time. ... Here, the human being is united with nature, and the message of life is connected.”[81] This is the spirit of life that speaks of Zhou Yi, embodied in gossip. With regard to “neo-yang”, Mr. Mung pointed out: “Yin-yang has a specific connotation, not a concept of form; it is a living message, not a purely abstract symbol, which is different from what is generally called positive or negative, as opposed to a physicist interpretation”; “Realization is not only a mechanical physical change, but also a deeper meaning, i.e., the creation, development, change of life”. [82] “The difference between yeast and general mathematical, logical or physical symbols is that it is a life carrier, with life information and meaning. This is the spirit of life embodied in the Gossip Girl story, which can be reduced to the most basic category of “yang”, the so-called “opposable yang” [84]. With regard to “men and women”, Mr. Mün pointed out: “The Department says: ‘The heavens and the earth, the ethanol, the man and the woman, the chemosynthesis, the chemosynthesis.’ ‘The man and the woman mean the man, but why is chemosynthesis of all things ‘the man and the woman’? Because human beings are "the spirit of everything" and the supreme form of life, they represent all life. Men and women have the basic attributes of yang, and men and women represent yang and yang, and they are best able to explain the meaning of yang's life and the link of life between man and everything. With regard to the “good news” “parents”, Mr. Mon pointed out: “The Gossip Girl treats dry and Quen gossip as parent's: `Dry, God, so it's the father, and Queen, so it's the mother. 'The term `parents' refers to the great parent in the natural world of the universe, not to the parents in the human family, but to the relationship of the human being to the natural world, not to the blood of the human being itself. The term “parents” here corresponds to the term “men and women” above, which is reflected in the concept of the life of Xiao Yi Xiaoyang, which is linked to that of “men and women” and that of “the heavens and the earth”. With regard to “the heavens and the earth”, Mr. Mon pointed out: “It is not only heaven, but also the natural world (also called the cosmos nature), that is the characteristic of “the natural outlook”. It is about understanding nature from the very existence of human life.”[87] “It is particularly noteworthy that when it comes to the images of ‘the sky’, it is all about life phenomena, such as ‘the cloud’s wind, everything’, ‘the changes in the heavens and the earth, the grass and wood.’ “[88] “The nature of the heavens and the earth is the source of the creation of life, and it is the body of life itself and, above all, the source of all life.”[89] This is “the heavens and the earth” in the context of Zhou Yi’s life, which represents the great body of nature. In short, “from Zhou Yi to Confucius, there is a line between life and life”[90]; “such a unique philosophy, which is neither purely formal, but not extraneous, empirical knowledge, is an organic whole theory, philosophy and value-added philosophy of life” [91]. (ii) Ecology as the confluence of nature With regard to the relationship between Zhou Yi and the issue of “ecology”, Mr. Mon, in 2000, published a special paper entitled “The Ecophilosophies of easy speech”, in which he stated, on the one hand, that “human life comes from this natural world”; and, on the other hand, that “the human being, while acquiring all the conditions of existence that nature offers, must “definite” the natural world to fulfil its meaning of life in order to achieve harmony between human beings and nature and to reach the highest level of “one nature”. Thus, “The philosophy of Zhou Yi is the philosophy of life. The philosophy of life is the philosophy of life. It contains profound ecological philosophy, and its modern meaning is here” [93]. In Man and Nature, Mr. Mon made it clear that “China philosophy is a profound ecological philosophy. “The philosophy of `life' is ecological philosophy, that is, the harmonious relationship between man and nature in the sense of life”; it “promulgates the moral subject of `internal and external', `the unity of nature', and `the unity of nature', the fundamental spirit of which is an intrinsic relationship of value with nature and all its objects, i.e., not the ability to control and enslav nature, but the duty to be close and to love nature”; “the essence of `beneas' is love”, “the order in which it is achieved is the `family, human being, love', the highest of all things in the heavens and the earth”; “Western culture has the notion of `Equality before God', and in Chinese culture the notion of `Equity between man and everything in the heavens and the earth (natural world)'”; and “The harmony of man and nature is the foundation of overall ecology and the supreme pursuit of life”. It should be noted that “ecology” here is not equivalent to what is commonly called “ecology” (ecology) or “ecological ethics” (ecological environment), but rather “ecology” in the sense of “the moment of nature” and “natural life” in Chinese philosophy. “In terms of human relations, China's "Chou Yi" philosophy is not just a question of ecological ethics, but rather of the ultimate solution to the value of life, which is called life. ‘The Holy Man will also do the right thing.’ Life is the nature of the human being and the ultimate value of life. ‘and ethically reasoned, inexhaustible.’ It's an important proposition of ‘Chou Yi’. Mr. Mon further analysed: “The so-called “daytimes of man” is not just about the “day” side, nor about the “human” side, but about the sky and the human side, and the relationship between the two can only be illustrated by the human and the natural side. From the point of view of "the heavens and the earth," it is a natural process: "The heavens and the earth, the ethanol, the man and the woman, the chemosynthesis", but it is not over, and there is a relationship with nature after "the chemosynthesis". On this level, there are two other things: on the one hand, it is a `native change, a positive life,' in nature; and on the other hand, it is a `good thing, a good thing, a good thing, a good thing, a good thing,' in nature, and on the other hand, it is a human being. This is a natural ecological interpretation of the concept of “the human moment” of Zhou Yi, pointing out that it is an ecological philosophy of the human being, the human being and the human being.”[96] It is particularly noteworthy that Mr. Mung, with his own eyes, linked the words “Fifty by learning how to read it” to “Fifty by reading it,” noting that “Koko, through its reading of Xiao Yi, has established the first `Thai Oneness'” and that “In the view of Confucius, Xiao Yi is exactly what he says about the `destined destiny' and the `Teaching God', that is, the `Temporality of Heaven'”. Mr. Mon also pointed out that this ecological philosophy is not theoretical, but extenuating. Mr. Mon said: “It is true that there is a sacredness in the ‘day’, that there is a sense of respect for the ‘day’, and that the religious feelings of the human being are expressed to a considerable extent here. That is because the world of nature is the source of all life and of all values. This sense of sacrosanct actually gives people a more realistic sense of purpose, which is to love and protect nature and all life in it. Mr. Mon also pointed out that this ecological view is not a matter of substance, but of context. Mr. Mon said: “It has been achieved that all things in nature can naturally be loved, because man is connected to everything, and the virtue of man is aimed at the fulfilment of all things. Thus, we can say that the “natural unity” of nature, which is sought by the Episode, is in fact the supreme expression of its ecological philosophy.”[99] That is to say, the ecological philosophy of Zhou Yi is an “emotional philosophy”. In this connection, Mr. Mompei will finally discuss the fact that Mr. Monpei's intern is easy to learn, and even his whole emotional Confucianism, has repeatedly emphasized the notion of “the one nature”. It has been pointed out by scholars that “the idea of ‘the human being is one’ has become the consensus of most Confucians since it was officially introduced. But none of them, like Mr. Monpei, has carried out the idea of ‘the human being is one’ so thoroughly. ... In this sense, Mr. Mon's intellectual characteristics are more condensed by the term “the human being is one.”[100] Readers can easily misunderstand that “the human being is one” by saying that “the human being” and “the human person” are two separate entities and are then merged into one. Indeed, Mr. Mon's interpretation of Chinese philosophy and Confucian philosophy is not materialistic, but borderline. “Substantiological theory is a tradition of Western philosophy, characterized by subject perceptions and conceptual analysis. The Western religious philosophy is also supremely based on the ultimate entity. The so-called philosophical philosophy is, in fact, the physical philosophy. China’s philosophy is border theory. The border is a situation in which the mind transcends what it has achieved, or is called ‘hearts of mind’, which is characterized by internal and external unity, a common guest, and a confluence of human beings. “In recent times, Chinese philosophers have often analysed Chinese philosophy with Western philosophy, in particular its realistic philosophy. As a result, many important concepts, dimensions of Chinese philosophy, such as ways, breath, yang, reason, sex, life, heart, etc., have been described as physical concepts and the separation of spiritual and material entities. However, it is problematic to speak of Chinese philosophy in this way”; “so that the characteristics of Chinese philosophy do not come to light, that is, the difference between realism and boundary theory does not come to light”. The idea that “the human being is one” is not valid in the sense of the entity, that is, that the human being is not capable of synthesizing an entity, because the heaven is extraordinary and the human being is, at best, superior; it is only valid in the sense of the border theory, that human beings can transcend themselves and achieve a spiritual state of harmony with the sky. [1] Topyu Xiao: " Emotional Confucianism: The Emotional Philosophy of the Contemporary Philosophy Moburión ", Confucius Research No. 4, 2020, pp. 43-47. [2] Monpell: "Construction of Chou Yi's classic interpretation and "Embracing Confucianism" — Monpei Yuan Yi thesis collection", Topaz, 2022 edition, Sichuan People's Press, “Preface by the Editor”, p. 2. [3] See Huang Yuh-soon: A Public Case on “Emotional Confucianism” and “Interimory Theory”, No. 12, Contemporary Confucianology, 2017 edition, Guangxi Teachers' College Press, pp. 173–177; How recently: “Contemporary Confucianism's Emotional Shift — A Clarification of an Academic Case”, Choe-Research, No. 1, 2021, pp. 106—112. [4] See Chen Yien: "The way of Monpei's academic development and the ethos of emotional thinking", “Embracing Confucianism” study — Proceedings of Mr. Monpei's 80th anniversary of the National Academic Symposium”, Huang Yu, editor-in-chief, Sichuan People's Press, 2018 edition, p. 17 *19. [5] Montpellier: " The life of Zhou Yi's philosophy ", Quechua 2014 No. 4, p. 5:8. [6] See the Hu Qing key: "Senses: the meaning of Fung Yu-lan's “border discourse" — starting with Professor Sai Yuan's criticism of Fung Yu-lan's “border discourse", Contemporary Confucology No. 2 of 2021, pp. 69-181. [7] Montpellier: " Tian De Man - The Ecophilosophies of easy transmission ", Quoi Research, 2000, No. 1, p. 9 ff. [8] Monpei Won: “Debt of Words” and its Meaning, “Study of China's Philosophy History”, 1983, No. 1, p. 72.779. [9] Quoi Ladder, XIII Leaning, 1980 edition of the Chinese Bureau of Books, p. 82. [10] MP: “The human being is the existence of emotions — Confucian philosophy reprogramming”, Social Science Front, No. 2, 2003, p.1 ff. [11] Mompei Won: Emotions and Reasons, “The Words”, Chinese Social Science Press, 2002 edition, pp. 1-123. [12] Monpei Won: " Basic features of traditional Chinese thinking ", Philosophy Studies, No. 7, 1988, p. 53—60. [13] Monpei Won: "The Thinking of China's Philosophy Subjects", Eastern Publishing House, 1993, p. 2 of the Foreword, p. 2 of the Introduction. [14] Monpei Won: “Chou Yee’s Heavenly Philosophy”, Taiwan, Chinese Culture Monthly, No. 116, 1989 edition, pp. 48—62. [15] Monpell: Entire Subjects of Emancipation, Series of Academics, 1992, No. 2, p. 37,544. [16] Heidegger: " Things for thought ", Chen Xiaowen, Sun Zhou Heng, 1999 2nd ed., p. 68. [17] Monpell, “Abridged thinking on Emancipation”, Quechua, 1992, No. 2, p. 33 6/36. [18] Quoi Sensei, XIII Interpretation, p. 86. [19] Quoi Quote, XIII Interpretation, p. 73. [20] MP: Confucius and Zhou Yi, Eastern Forum No. 2, 2006, p. 1. [21] Quoi Quote, XIII Apostille, p. 78. [22] Monpell: How Confucius interprets `Chou Yee ', `Chou Yi ', 2012 No. 1, pp. 3 ff. [23] Monpei Won: " China's Philosophy Principals'Thinking ", p. 149. [24] Mompei Dollar: Beyond the Heart and beyond, People's Press, 1998 edition, p. 125. [25] Monpell: How Confucius interprets `Chou Yee', Qiu Yi Study, No. 1, 2012, pp. 3 ff. [26] Monpey: " The mind transcends and borders ", p. 122. [27] Quoi Sensei, “XIII obscured”, p. 91. [28] Spring and Autumn, 16 years old, 13 years old, 1808,11809. [29] Huang Yuen: Emotional Confucianism: The Emotional Philosophy of the Contemporary Philosophy, Confucius 2020 No. 4, pp. 43-47. [30] MP: " The mind transcends and borders ", pp. 3, 4, 18. [31] Monpei Dollar: " An easy-to-learning idea of the shallow talk ", Taiwan, " Man of the Nation ", No. 86, July 1992, p. 26.31. [32] Mompei Won: Emotions and Reasons, “The Words”, Chinese Social Science Press, 2002 edition, pp. 1-123. [33] MP: " The life of Zhou Yi's philosophy ", Quoi Research, No. 4, 2014, p. 5:8. [34] Zhou Yi Reciprocity, Thirteen Obsolete, p. 39. [35] Mompei Won: Emotions and Reasons, “The Words”, Chinese Social Science Press, 2002 edition, p. 2. [36] Huang Yuen: " Emotional Confucianism: The Emotional Philosophy of the Contemporary Philosophy Moburión ", Confucius Research No. 4, 2020, pp. 43-47. [37] Monpei: " The mind transcends and borders ", p. 21. [38] Monpei Won: " China's Heart theory ", 1990 edition of the Taiwan Student Bureau, p. 102.1103. [39] MP: " The mind transcends and borders ", p. 127. [40] Montpellier: " Tian Ti Man - The Ecophilosophies of easy transmission ", Quoi Research, 2000, No. 1, p. 9 ff. [41] Monpei Dollar: " Tian De Man - The Ecophilosophies of easy transmission ", Quoi Research, 2000, No. 1, p. 9 ff. [42] Monpei Dollar: " An easy-to-learning idea of the shallow talk ", Taiwan, " Mandarin and Heaven of Nations " No. 86, July 1992, p. 26.31. [43] Thesis: Fortune, Thirteen Inquisitions, Chinese Bureau of Books, 1980 reprint, p. 2461. [44] Topaz: The Concept of Love and Thought — Confucianism in Life (additional version), Sichuan People's Press 2017, p. 167—186. [45] Thesis, Taber, Thirteen Obsolete, p. 2487. [46] Huang Yuen: Emotional Confucianism: The Emotional Philosophy of the Contemporary Philosophy, Confucius 2020 No. 4, pp. 43-47. [47] Monpei: " The path of life taught by the philosophy of Zhou Yi ", Chinese newspaper, 10 April 2002. [48] Arguments of Conservative Opinions, Thirteen Notes, p. 2482. [49] Monpei: Confucius and Zhou Yi, Monpei Encyclopaedia, vol. XIV, 2021 edition, Sichuan People's Press, p. 166.169173. [50] Monpei: “Chou Yee’s Heavenly Philosophy”, Taiwan, Chinese Culture Monthly, No. 116, 1989 edition, pp. 48—62. [51] Monpei Won: China Heart theory, p. 101. [52] See Huang Yuh-soon: “Expert testing” or “excessive” — Confucian thinking beyond ideas”, Exploiting and Narrating, No. 5, 2021, pp. 73-81. [53] Montpellier: " Tian De Man - The Ecophilosophies of easy transmission ", Quoi Research, 2000, No. 1, p. 9 ff. [54] Monpei Won: China Heart theory, p. 101. [55] Monpei Won: Thinking of Masters of Chinese Philosophy, p. 139. [56] MP$: “Systems of Science”, People's Press, 1989 edition, p. 140. [57] MP$: “Systems of Science”, pp. 38, 39. [58] MP$: “Systems of Science”, p. 60. [59] MP$: “Systems of Science”, p. 143. [60] MP$: “Systems of Science”, p. 143. [61] MP: " The mind transcends and borders ", p. 128. [62] Monpei Won: " China's Philosophy Principals'Thinking ", p. 150. [63] Monzi Be careful, Thirteen Peaks, p. 2764. [64] Monpei Won: “Chou Yee’s Heavenly Philosophy”, Taiwan, Chinese Culture Monthly, No. 116, 1989 edition, pp. 48—62. [65] Monpei Won: China Heart theory, p. 103. [66] Monpei Dollar: " An easy-to-learning idea of the shallow talk ", Taiwan, " Man of the Nation ", No. 86, 1992 edition, p. 26.31. [67] Huang Yuen: Emotional Confucianism: The Emotional Philosophy of the Contemporary Philosophy, Confucius 2020 No. 4, pp. 43-47. [68] Monpei Won: “Chou Yee’s Heavenly Philosophy”, Taiwan, Chinese Culture Monthly, No. 116, June 1989, pp. 48—62. [69] Monpei Won: Man and Nature - China's Philosophy and Ecology, Monpei Encyclopaedia, vol. XIII, p. 1 ff. [70] Monpell: Encyclopedia of Emancipation, Series of Academics No. 2, 1992, p. 37,544. [71] MP: " The Life of Zhou Yi's Philosophy ", Quechua 2014 No. 4, p. 5:8. [72] Mobber: Voltage and Xiao Yi - Quixiang's Xiao Yi Study, The Tianhai Teachers' College Journal, No. 1, 2015, pp. 75177. [73] Monpei Won: Man and Nature - China's Philosophy and Ecology, Monpei Encyclopaedia, vol. XIII, p. 81. [74] MP: " Confucius and Xiao Yi ", Eastern Forum No. 2, 2006, p. 1.4. [75] Monpei Won: Man and Nature - China's Philosophy and Ecology, Monpei Encyclopaedia, vol. XIII, p. 203. [76] Monpei Won: Man and Nature - China's Philosophy and Ecology, Monpei Encyclopaedia, vol. XIII, pp. 205-206. [77] MP: " The Life of Zhou Yi's Philosophy ", Quechua 2014 No. 4, p. 5:8. [78] MP: " Confucius and Xiao Yi ", Eastern Forum No. 2, 2006, p. 1.4. [79] Montpellier: " Tian De Man - The Ecophilosophies of easy transmission ", Quoi Research, 2000, No. 1, p. 9 ff. [80] Monpey: "What's the original human being?" Monpei Encyclopaedia, vol. XVIII, pp. 245-2247. [81] MP$: General Subject Thinking of Emancipation, Academic Series No. 2, 1992, p. 37,544. [82] Montpellier: " The Life of Zhou Yi's Philosophy ", Quechua 2014 No. 4, p. 5:8. [83] Monpell: " How Confucius interprets Cho Yee ", Zhou Yi Study, No. 1, 2012, pp. 3 ff. [84] Handières Underneaths, H.E. Mr. Wang Quixiang, 1988 photocopy of Chengdu Bookshop, p. 96. [85] MP: How Confucius interprets `Chou Yee ', `Chou Yee Study ', No. 1, 2012, pp. 3 ff. [86] Montpellier: " Tian De Man - The Ecophilosophies of easy transmission ", Quoi Research, 2000, No. 1, p. 9 ff. [87] Montpellier: " Tian De Man - The Ecophilosophies of easy transmission ", Quoi Research, 2000, No. 1, p. 9 ff. [88] Monpei Won: Man and Nature - China's Philosophy and Ecology, Monpei Encyclopaedia, vol. XIII, p. 81. [89] Monpei Won: Man and Nature - China's Philosophy and Ecology, Monpei Encyclopaedia, vol. XIII, p. 201. [90] MP: " How Confucius interprets Cho Yee ", Zhou Yi Study, No. 1, 2012, pp. 3 ff. [91] Monpei: Series of The Wise Books of Zhou's Life, Chinese Reader, 10 April 2002. [92] Montpellier: " Tian De Man - The Ecophilosophies of easy transmission ", Quoi Research, 2000, No. 1, p. 9 ff. [93] MP: " The Life of Zhou Yi's Philosophy ", Quechua 2014 No. 4, p. 5:8. [94] Monpei Won: Man and Nature - China's Philosophy and Ecology, Monpei Encyclopaedia, vol. XIII, p. 1 ff. [95] Monpei Won: “Chou Yee’s Heavenly Philosophy”, Taiwan, Chinese Culture Monthly, No. 116, June 1989, pp. 48—62. [96] Monpei Won: Man and Nature - China's Philosophy and Ecology, Monpei Encyclopaedia, vol. XIII, p. 84. [97] MP: Confucius and Zhou Yi, Forum Orient, No. 2, 2006, p. 1. [98] Montpellier: " Tian De Man - The Ecophilosophies of easy transmission ", Quoi Research, 2000, No. 1, p. 9 ff. [99] Montpellier: " Tian De Man - The Ecophilosophies of easy transmission ", Quoi Research, 2000, No. 1, p. 9 ff. [100] Hi. Family Words in the Time of Heaven - Monpei Academic Idea Review, Contemporary Confucianism, 10th Series, Guangxi Teacher Training University Press, 2018 edition, pp. 257-268. [101] Monpei: " The mind transcends and borders ", p. 75. [102] MP: " The mind transcends and borders ", pp. 72/2007/773, 74. Into the column of Yu Yuh-soon. "Chou Yee" Emotional Confucianism This post is edited as follows: Poster: Ideas of Love (http://www.aisixiang.com), column: Academies of Heaven > Philosophy > Chinese Philosophy http://www.aisixiang.com/data/135797.html Source: Zhou Yi Study, No. 3, 2022 Enter an e-mail address in the box, separated by a semi-accompanied comma (,) between multiple emails.

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