【張志一包養網站比較偉】一種中國哲學的形而上學能否能夠

Keywords: Reverse Species Metaphysics Metaphysics

In a certain meaning, our professional philosophical research and research language is not strictly sensible and standardized. Although Marxist philosophy, Chinese philosophy and Oriental philosophy are all part of philosophy, the meaning of a unified philosophical concept is often different in the research area of ​​the above differences, so that conceptual differences arise. The so-called “innovation” based on this is difficult to consider. Such examples are everywhere, and the concept of “metaphysics” is like this.

“Metaphysics” is a transliteration of Spanish metaphysics, and it is an external language. Although Chinese philosophy has the term “metaphysics”, it does not have the concept of “metaphysics”, let alone the subject of “metaphysics”. However, since metaphysics has been translated as “metaphysics”, since Han Chinese is not difficult to describe the meaning of name, and “metaphysics” is indeed translated according to “metaphysics that are literal, and metaphysics that are literal” in “Book of Changes: Qi Zi” , we often understand metaphys based on “metaphysics”ics, rather than understanding “metaphysics” based on metaphysics, thus forming in-depth errors. If it is only a misunderstanding of one concept, it may not have serious consequences. The problem is that we use “metaphysics” to translate metaphysics, and we use “metaphysics” to understand metaphysics, and then use this “metaphysics” to understand metaphysics. href=”https://sites.google.com/view/sugardaddy-coding/”>Integrate feelings to explain Chinese philosophy, and then take “metaphysics of Chinese philosophy” to refine the limitations of Eastern philosophy metaphysics, and try to reconstruct metaphysics, which is equivalent to adding errors to the errors. The reason is that the confusion of philosophical concepts in application is closely related to the problems of “formality” and “reverseformality”.

Contemporary Chinese Philosophy Research includes divergent ideological resources such as Marxist philosophy, Chinese philosophy and Oriental Philosophy. Since philosophy is basically the product of Eastern civilization, our basic concept has passed the “Chineseization”, most of it comes from Oriental Philosophy. In 2006, Liu Xiaodaoshi raised the problem of “reverse pattern” in his article “Reflection on the theory of reverse pattern and Chinese philosophical methods”. Since then, Zhang Rulun taught a profound discussion on the problem of reverse pattern in the article “Handang Scholarship, Getting rid of the old steps – also discussing the “Reverse Pattern” in the Chinese Philosophy Research”. In short, “text” originated from the final teachings that were passed on to China. People use the concept of Confucianism and Taoism to understand the right to silence the teachings. Now they are mostly used to refer to the concept of Eastern philosophy that uses academic resources from foreign countries to understand the concept of silence the foreign countries. According to Liu Xiaodaodao’s opinion, the so-called “reverse pattern” is a way of studying Chinese philosophy based on the theoretical and ideological framework of Eastern philosophy, and is also a way of using the established concepts of Eastern philosophy to correspond to and define Chinese philosophy concepts and art. Liu Xiao dared to teach more neutral views. He believed that the reverse pattern was interesting, but the demand was stable. Zhang Rulun’s views were more intense. He believed that the reconstruction or description of Chinese philosophy based on the oriental philosophy was a more serious reverse pattern than the consequences of the ordinary conceptual level. Obviously, the emphasis on the basis of reverse pattern may be based on the intention of Chinese philosophy to innovate, and its innovation is not only for Chinese philosophy, but also for philosophy itself. There is no doubt that Chinese philosophy should make its own contribution to world philosophy, and can also learn from Oriental philosophy to improve its shortcomings. But if you don’t consider the seriousness of the concept, you can lose a slight mistake and make a thousand miles apart. Taking metaphysics as an example, using the misunderstanding (formality) to Oriental philosophy as the basis for studying Chinese philosophy (reverse pattern), and trying to reconstruct metaphysics, not only has misunderstandings on metaphysics, but also makes a model error with unclear concepts, andWhen learning and even applying Oriental Philosophy, Wushui’s in-depth reflection and criticism of metaphysics by Fangdeng, and carried out the so-called “theoretical innovation” on this basis, the results can be imagined.

Since “metaphysics” is an external language, we must understand “metaphysics” from metaphysics, rather than simply from “the way of metaphysics” to metaphysics. To explore and even construct the metaphysical learning of Chinese philosophy not only requires that we understand the concept of “metaphysical learning” based on the meaning of Oriental philosophy, but also we must be clear about the history of the development and problem evolution of “metaphysical learning” in Oriental philosophy, but also need to be clear about the in-depth reflection and criticism of “metaphysical learning” by modern Oriental philosophy. Inclusive market

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About “text” and “reverse format”, using the resource “metaphysics” of Chinese philosophy to translate and understand the concept of Eastern philosophy metaphysics is “text”. The concept of “metaphysical” in the past is to understand the Chinese philosophy by understanding the “reverse pattern”. We have not found suitable language to express the metaphysics of Chinese philosophy through reverse pattern to innovatively develop the “metaphysics” subject. This can form a triple error.

First of all, the concept of “metaphysics” has a morphological nature. As we all know, “metaphysics” as the translation of metaphysics is an external language, but it is not a Chinese philosophical translation. In the Philosophical Words Editing by japan (Japanese) scholar Tetsujiro Inoue in 1881, metaphysics translated to “metaphysics that are the way of saying, while metaphysics that are the tools of saying,” is translated into “the metaphysics” in “The Book of Changes·Shizi” in “The Book of Changes” and “the metaphysics” is “metaphysics”. Since the translation of japan (Japanese) scholars uses Han characters and is based on Han language academic resources, it is not difficult for “metaphysics” to enter the Chinese academic world and be accepted by people. The “New Dictionary of Popular Encyclopedia” written by the Chinese in 1911 defines this: “Metaphysics is about exploring the metaphysical object (that is, actually) to exploring the metaphysical object (that is, phenomenon)”. It can be seen that although the translation term “metaphysics” is not everything from Chinese philosophy, it is not a fabrication, but rather a concept of translating foreign civilization with the existing Han Chinese academic resources, so it has the “Female college students to maintain the character of the club, which is difficult to avoid. The most direct consequence is that we often understand metaphysics in the meaning of “metaphysics”, rather than metaphysics in the meaning of metaphysics.