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The “Handling of the Magnificent Sword, Wearing the Bull’s Nose” describes the multiple aspects of Confucian figures

Author: Ye Da (Zhejiang Major Philosophy Academy)

Source: “History of Chinese Philosophy” 2023 Issue 5

Abstract: Since the “Handling of the Magnificent Sword, Wearing the Bull’s Nose” proposed by “Handling of the Magnificent Sword, Wearing the Bull’s Nose” can be suitable for the Magnificent Sword, Wearing the Bull’s Nose” problem, the traditional Confucianism has responded differently. Cheng and Zhu believed that the ox was plowing and ploughing and riding in the horse was “the law of nature was in harmony with itself”. From the theory of the principle of nature, it laid the foundation for the fairness of the post-Heaven justice foundation for “the head of the horse, the nose of the bull”. Zhan Ruoshui believed that “the head of the horse is in contact with the bull’s nose” is the result of “the sense of reason and meaning of form”. He emphasized that in the process of coming from man, cow, horse, and things, benevolence is the presentation of moral consciousness. When this benevolence is presented, it is the law of nature, which is the meaning. Wang Chuanshan criticized Cheng and Zhu’s explanation. He believed that “the horse head is in contact with the bull’s nose” is the “way to use things”. Its justice is given by human beings and the result of human nature’s self-determination and harmony with things. The relationship between humans and things – cows and horses is no longer oriented towards existence, but is based on the laws of nature and virtue of the human hearts and hearts in the process of unrestrained and balanced morality. Confucianism’s differences on the problem of “the head of the horse and the nose of the bull”, and combined with the simplicity of the moral sensibility of Su, reminds Confucianism of its innovative energy to constantly seek self-breaking in the development of history.

In traditional agricultural society, cattle and horses are often used for farming, transportation and transportation, and are two common and major livestock. As an important source of farming power, cattle and horses help humans reduce their strength of labor, reduce their labor time, and improve their labor environment. They are symbols of social production and production effectiveness. It can be said that cows and horses have made great contributions to the civilized development of human society, but it is not natural for cows and horses to serve human society. As early as the pre-Qin period, “Zhuangzi” pointed out whether human service cattle and horse can match the natural problems of cows and horses, such as: “A horse, its hooves can be frost and snow, its hair can keep the wind cold, its grass drinks, and it can flow with fullness and flow. This horse is href=”https://twbabydating99.com/”>The true nature is… I want to be in a regular and regular way?” (One day, Song Wei finally remembered that he was the chief of her high school, at the beginning) “The four legs of the cow and the horse are the sky; the price of the horse falls The price of the horse is ptt, wearing a bull’s nose is a man. “(Qiu Shui) Its generalization refers to the fairness of human serf cattle and horses, which is extended to the fairness restriction problem of the relationship between heaven and man.

 

After “The Brahma”, traditional Confucians responded to this problem and formed a different interpretation path. In recent years, issues such as the relationship between humans and nature have begun to be widely paid attention and discussed by people, and the academic community has also shown strong interest and enthusiasm for attention. However, today, the academic community has fairness of human serf cattle and horses. Sexual problems have not yet been discussed in a special and systematic manner. They focus more on humane and physical problems related to them. They explore the focus of traditional philosophical philosophical focus such as reason, atmosphere, mind, and sex, and said in panic: “Do you want to drink some hot water? I’ll go to burn it. . “Ask, but the theory of “hiding the head and wearing the bull’s nose” should arouse sufficient attention from Confucian researchers. This problem provides a new field for the moral ethics relationship between the researchers and is also a major starting point for the study of traditional Confucianism. In this regard, this article uses the problem of “Hongzi” “the head of the horse, the nose of the bull” proposed by “Zangzi” as a thread. Through thinking about the origin of history, it shows the scientific explanation of traditional Confucianism for this problem, and hopes to be beneficial to the current ecological civilization construction.

 

1. Cheng and Zhu learned that “the law of nature is in harmony with this”

 

In the pre-Qin period, “Zangzi” took the lead in putting forward strong doubts and systematic discussions on the “human behavior” activities such as “hidden horse head” and “piercing the bull’s nose”. The important focus is on the “Horse Hoof” and “Autumn Water”. The excerpts are as follows:

 

Horse Hoof can flow into frost and snow, hair can protect the wind from cold, grass can drink water, and it is full and flowing. This is the true nature of horse. Although there are meanings and roads, there is no use. When he arrived at Bole, he said, “I am good at governing horses.” He picked it up, carved it, connected it with a roll, and edited it with soap. There are twelve or three of the horses who died… This is also the passing of those who govern the whole country. (“Horse Hoof”)

 

The four legs of the cow and the horse are called heaven; the head of the horse falls and the nose of the cow is called man. Therefore, it is said: No one can destroy the sky, no one can destroy the life, no one can sacrifice their lives, no one can sacrifice their reputation. Keep it and don’t get rid of it, which is contrary to the truth. (“Autumn Water”)

 

“Zangzi” believes that “the horse head is in contact with the head and the nose of the cow” is not suitable for the nature of the cow and horse. The candidates should recognize and abide by the nature of the cow and horse. The nature of the cow and horse is “the grass drinks”, “the body is full and the sky is full”, and “the four legs of the cow and horse are”. “Zangzi” advocates the autonomy of pets, and opposes people that cows and horses should return their natural state of life. This is a top challenge for Confucianism who emphasizes “applying and living”, which is nothing short of a top challenge①.

 

After “Zhangzi”, the Confucian scholars of the Tang Dynasty made differences and answered this problem. Dong Zhongshu of Han believed that people were given the decree to heaven, and it was the heaven that they were wearing cows and riding horses.The following is absolutely correct: “Man is given a mandate to be a mandate to be a man of the world, and is very different from the whole world… to produce grains and eat them, mulberry and hemp, clothing them, domestic animals, and livestock, and horses. href=”https://topdaddy.org/”>Back to the message board, circle the leopard and the tiger, which is the soul of heaven and the value of things. “(“Han Book·Dong Zhongshu’s Essay”) Dong Zhongshu’s explanation ensures that humans’ sporting cattle to ride a horse in accordance with the law from the height of the way of heaven. By the Tang Dynasty, “Zhou Yi Zhengyi” continued the “saint’s saying” created by “Zhou Yi Yi Yi”: “Huang Emperor, Hu, and Shun hung their clothes and ruled the whole country, and took the world… They took the cow to ride a horse, leading the heavy to the far side, to benefit the whole country and take the world. “The author of “The Book of Changes·Shizi” seems to be Confucius’ doubts in the eyes of scholars in the Tang Dynasty. Therefore, it can be said that “The Book of Changes Zhengyi” follows Confucius’ teachings, that is, taking a cow and riding a horse is the teaching of sages, and it is the “to benefit the whole country” created by Emperor Huang, Wu and Shun. It has a strong influence on society and is absolutely correct and correct.

 

Dong Zhongshu’s “giving the order” and the “saint” in “The Book of Changes Zhengyi” are the classics of Confucianism in the Tang Dynasty that explain the problem of “the horse head is tied and the bull’s nose is worn” in the Han Tang Dynasty. Representatives, both of them emphasize that cow riding horses has an extremely social effect, and it has a classic Confucian world-class energy characteristics. After the Han and Tang dynasties, the two Chengs and Zhu Xi made a powerful and incompetent explanation of the problem of “hiding the horse’s head, wearing the bull’s nose”. Their cursive laid the foundation for the inspiration of the science of science and had the main meaning of thinking and historical thinking.

 

Yichuan proposed the “nature of the co TC: