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“The sage is nameless” and the order of unrestrained
——Also discussing the symbolic meaning of “The Legend of the Confucianism” in “The Legend of the Confucianism”
Author: Chen Yun
Source: Author Authorized by Confucianism Network Published
“Shanghai Teachers’ Journal (Philosophy and Social Science Edition)” 2019 Issue 5
Time: Confucius was in the 2570th year of Jihai Xuanyue on Renwu
The understanding of the subject and the unrestricted order, but the explanations of the generations are mostly inconsistent. This disagreement focuses on the attitudes of the two people. The interpretations of the generations can be concluded as four types: suppose, suppression, suppression, suppression, suppression, suppression, and suppression. Types, based on the theoretical analysis of the four conditions, this article is based on the combination of Guo Xiangzhe’s confrontation and consolidation, and the attempt to give the whole country the symbolic meaning of this story and the whole country. The essence of this story is to prove that the saints are nameless, and the reason why the saints are nameless is that the saints manage the whole country in a special way. This is to allow the whole country to govern the whole country and thus achieve an unrestricted order. This is a condition that mortals who are not restrained by being able to be restrained; and by the saints being nameless does not cancel all the names of all emotions, but to advance a step on the basis of merit and famous things, not by name. Only this nameless talent can form the subjective formation of the ruler.
“Xiaoyou” ultimately puts the highest form of unrestrained subject into saints, gods and men and the supreme people. And in the entire language of “Zangzi”, these three are personality types that are in a unified but have different levels. The reason why the three are said to be in a unified level is that all three can “ride from the right of the six combinations and control the six atmospheres to wander without any worries”, so they are “no need” unrestrained subjects, and the body has the highest unrestrained level; [①] The three are different because their preservation of relevant and self-certified emotions are inconsistent. [②] But it is necessary to emphasize that when “Xiaoyou” says that “the most man has no self, God and man have no merit, and the saint has no name”, it is not divided into people, gods and saints by selflessness, no merit, or namelessness, but more of an intertextual expression, that is, whether it is a saint or a supreme person and a god and man, as the highest level of existence, no self, no merit, no name, no name is its coordination regulations; and, in terms of selflessness, no name, no merit, no merit, no merit, no merit, no merit, no merit, no merit, no merit, no merit, no merit, no merit, no merit, no merit, no merit, no merit, no merit, no merit, and no merit, there is also a close relationship between them. In logic, merit and fame are often connected. A person often gets famous because of his great achievements. However, those with great achievements may not all have great achievements, and those with great achievements do not need to have great achievements. The structure of merit and fame is often related to the mechanism of socialization, but the attitude towards merit and fame is related to the person themselves, especially to “self” or “I”. Although those with themselves may not have great achievements.Fame, but a person who truly has no self will definitely not make achievements or regard himself as his name, that is, he will truly achieve “no merit” and “no name”. Although merit, fame and self are related, they are not the same, but there is a need to independently explore it. After reminding the ultimate unrestrained state, “Xiaoyou” puts its subject on the supreme man, the god man, and the saint, “The supreme man has no self, the god man has no merit, the saint has no name”, and then discusses it separately. “The Happy Journey” discusses “the saint is nameless” through dialogues between sages and sages. Its focus is on making the whole country and sages not open to the two key points of the country. Neither of these two key points should be understood literally, but must be regarded as fables with metaphorical meanings. The discussion below covers the following questions separately: (1) First, we will summarize the existing understanding of the dialogue and the dialogue, and give a typified discussion to present these unfocused points of understanding; (2) Second, we will develop the meaning of “let the whole country on the right”, especially the meaning of the two meaning units: “let the whole country” and “let the whole country on the right”. (3) Finally, we will discuss why the whole country is not subject to the whole country, and why the quality is not eliminated.
1. What’s the point of being unnamed? ——Four differences of interpretation orientations
The discussion on “The Saints are nameless” focuses on the following dialogue between Yu and Xu You:
The whole country said: “The sun and the moon are coming out, but the fire is constantly suffocating. Isn’t it difficult to have it and the light? When the rain falls, and the watch is soaked. Isn’t it too hard to have it? The Master stood up and the whole country was treated, and I took the corpse. I think it is lacking. Please tell the whole country.” Xu You said, “I have governed the whole country. Since the whole country has been governed, will I be famous for my generation? Famous is the real thing. Will I be a treasure? The hairy nests in the deep forest, but only a branch; the rat is drifting in the river, but only a full belly. I will stay away from you, and I have no use for the whole country. Even though the chef does not manage the chef, the corpse will not go beyond the wine and replace it.”
In the above conversation, he is a historical figure, and may be a fable figure. The interpretation of the fables of Xu You is related to the overall structure and thinking of “Xiaoyou”. First of all, it is certain that the whole country’s allegorical discussion of “the sage is nameless.” With this common understanding, we can discuss the disagreement solution to this chapter. The difference in the focus of different interpretations is that who is the “saint who is nameless”? Another expression of this problem is: Which one is the subject or the guest? The above questions concern the attitudes of “Fast Travel” and the reasons. Regarding the above problems, it is obvious that the explanations in the history of the sage can be summarized as follows: First, to say, to be called the nameless person, to be called the nameless person; second, to be called the nameless person, to be called the nameless subject of the nameless person; third, to be called both the nameless person, to be called both the nameless person, to be called both the nameless person; fourth, to be called both the nameless person, to be called both the nameless person, to be called both the nameless person, to be called both the nameless person; fourth, to be called both the nameless person, to be called both the nameless person, to be called both the nameless person, to be called both the nameless person, to be called both the nameless person, to be called both the nameless person, to be called both the nameless person, to be called both the nameless person, to be called both the nameless person, to be called both the nameless person, to be called both the nameless person, to be called both the nameless person, to be called both the nameless person, to be called both the nameless person.
First, the first thing is to suppress the situation. Represented by Luo Miandao, Shushuzhi, Xuan Wei, Liu Wu and others. Luo Miandao believes thatThe person who is named in a saint is called You: “You are called You, a saint. … This means that the saint is named.” [③] The saint pointed out that as long as you are outside the matter and do not participate in the actual rule, you can truly be named: “The latter text quotes the answers to You as proof that you are named. Only those who are allowed to be outside the matter and do not be named will be named.” [④] Xuan Gong led the statement of You in the text – “Will I be named? Name is the real thing, will I be named?” – Zheng The confession of “You are the nameless”: “It is probably because it is called “but it is not named.” The above proves that the saint has no name.” [⑤] Liu Wu clearly agreed with the above statement, and that it is not accepted by the emperor’s name, which is precisely because it is said that “This paragraph refers to “not willing to be in the name of the emperor, and that it is proved that the saint is not named.” [⑥] According to this view, it is probably because it is higher than the truth, and can be regarded as a representative of the saint. The so-called saint is not named, only if it is as Xu You, does not hold the position of the emperor and does not expect the name of the emperor, can it be truly nameless. According to the internal logic, if you a
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