Who has some explanations of China's philosophical terms?

People in the Heaven, Yin and Zhou Dynasties refer to the highest personality god and the master of the universe. During the Spring and Autumn Period, the society was in turmoil and the concept of destiny was shaken. Confucius not only acknowledged the domination of heaven, but also decided heaven by the disappearance of literature, and also mentioned the natural heaven. Mozi was doomed, but he put forward "Tian Zhi" to reward good and punish evil. Laozi and Zhuangzi gave birth to heaven and earth by Tao, denying the supremacy of heaven and thinking that heaven is the nature of Tao. Xunzi takes heaven as nature, thinks that "Heaven is always there", advocates "dividing people into tomorrow", "controlling destiny and using it" and opposes "mistaking heaven". Dong Zhongshu of the Western Han Dynasty stresses the unity of heaven and man, and regards heaven as the highest god and the master of all things. In the Eastern Han Dynasty, Wang Chong believed that heaven was a natural material entity. In the Tang Dynasty, Liu Yuxi put forward the theory that heaven does not anticipate and opposes destiny. In the Northern Song Dynasty, Zhang Zai believed that Heaven and Space. Cheng Hao put forward that "Heaven is rational", which denied the personality significance of Heaven and replaced it with absolute spirit. On the other hand, Wang Shouren defined the sky with his heart. "The heart is the sky. When he speaks his mind, everything in the world is lifted." It reflects the difference in understanding of heaven and the progress of thinking.

Morality, morality. Refers to the value of human quality or behavior to others and society. The rulers of the Western Zhou Dynasty put forward "virtue matches heaven". After the Spring and Autumn Period, virtue has become a common concern. Confucianism regards morality as human nature, respectful, tolerant, trusting and sensitive, and benevolent people love others. It advocates "ruling the country by virtue" and advocates ruling the country by virtue. Taoism is also based on Taoism, and virtue is the use of Taoism, but it thinks that the avenue is natural and inaction, simple and without virtue, and advocates abandoning wisdom, and the highest virtue is without virtue.

Respecting morality, protecting the people and integrating morality with nature are the political and ethical thoughts put forward by Zhou Gongdan in the early years of the Western Zhou Dynasty. Rulers should advocate morality to protect people's destiny. On the one hand, it maintains the life of fur traders, on the other hand, it is used as a means of rule.

The original meaning of yin and yang is the back of sunshine. Those facing the sun are yang, and those facing away from the sun are yin. Later used to refer to the opposing factors contained in qi and things.

The original meaning of qi is clouds and clouds. Later used to refer to the shapeless dispersed matter that fills the whole universe, and is the basic element that constitutes the existence of matter.

The debate about the relationship between heaven and man, between heaven and man, between nature and man in China's philosophy involves the relationship between objective inevitability and subjective initiative.

China's ancient views on the connection, combination and unity between heaven and man, heaven and man. Harmony between man and nature is not equal to harmony between man and nature. China's philosophy emphasizes the unity of man and nature, and holds that man is a part of nature and has the same essence and laws with nature. There are reasonable factors to pursue the unity of heaven and man and oppose the separation and opposition between heaven and man.

Eight basic figures in gossip. It consists of two hexagrams, "-"and "-",and each hexagram has three hexagrams. They are: Gan, Kun, Zhen, Xun, Kan, Li, Gen and Dui. Sixty-four hexagrams in the Book of Changes are all composed of eight diagrams, and divination is judged from the basic properties of eight diagrams and their combination changes. The Book of Changes regards Fuxi as eight diagrams, and holds that eight diagrams mainly represent eight natural things, such as heaven, earth, thunder, wind, water, fire, mountains and mountains, and everything is produced by the sympathetic changes of these eight basic things.

The five elements refer to water, fire, wood, gold and earth. Ancient thinkers in China attributed the view of nature and human activities to five material factors, including simple materialism. During the Warring States, Qin and Han Dynasties, there appeared the theory that the five elements were in harmony with each other. The five elements are Muketu, Jin Kemu, Huokejin, Shuikehuo and Tukeshui. The five elements are wood fire, fire generates soil, soil generates gold, and gold generates water, aquatic wood.

Sex generally refers to human nature, but it also has the meaning of natural and physical attributes.

Benevolence refers to noble and beautiful character. Confucius took benevolence as the highest moral principle and established his own ideological system with benevolence as the core. The core of benevolence is love, which advocates mutual love between people, puts forward the way of "loyalty and forgiveness", requires people's behavior to conform to the patriarchal system, and extends the principle of benevolence to politics. On this basis, Mencius further put forward the theory of benevolent government. Taoism, Laozi and Zhuangzi advocated "abandoning benevolence and righteousness", and thought that "the main road is abandoned and there is benevolence and righteousness". After the Han Dynasty, benevolence became the first of the five virtues (benevolence, righteousness, courtesy, wisdom and faith). Scholars in the Song Dynasty even said that benevolence is based on the principle of nature, and benevolence has the meaning of the origin of all things. Modern scholars accepted the western bourgeois ideas and transformed the theory of benevolence, which changed from feudal patriarchal clan system to modern bourgeois humanitarian thought.

Philosophical category of Confucian doctrine of the mean. That is, the appropriate "degree" that should be mastered when dealing with contradictions in things. Consciously understand Mencius' introspection method and moral cultivation.

One of the main viewpoints of China's ancient theory of human nature was first put forward by Mencius in the Warring States Period. Good nature means that human nature has good moral value, and everyone is born with the potential to be good. The theory of good nature is the theoretical basis of Mencius' theory of benevolent governance, which has had an important impact on later generations. It became the orthodox theory of China's ancient theory of human nature after being transformed by scholars in Song and Ming Dynasties.

One of the important theories of China's ancient theory of human nature holds that human nature has evil moral value, which was advocated by Xunzi at the end of the Warring States Period. The theory of evil nature is based on human nature and emphasizes the necessity of moral education, while the theory of good nature is based on human nature and pays attention to the consciousness of moral cultivation. Their opposites complement each other, which has a great influence on the theory of human nature in later generations.

People attach importance to the monarch and despise the social and political thought put forward by Mencius. From the standpoint of all countries in the world, people are the foundation, people are the foundation, and people are more important than kings. It is the core of Mencius' theory of benevolent governance. People-oriented, it had a great influence on China's later thinkers.

Debate on Wang Ba: Debate on two ruling modes and political ideals in ancient China. The king refers to the king, that is, the right path of the former king. Mencius regarded kingship as the opposite of hegemony and thought that benevolent governance was kingship. Bullying the weak and fearing the hard refers to bullying the weak and fearing the hard, that is, the political rule method of conquering others by pretending to do justice by force. Bullying overwhelms others by force and cannot convince others completely. Mencius advocated kingship and opposed hegemony. Han Fei advocates monopolizing Wang Zhidao. After Qin and Han Dynasties, Wang Ba began to use it. In the Song Dynasty, the debate about Wang Ba became a social and historical debate. The debate between Zhu and Yu lasted for several years and had a great influence on the history of China's thoughts.

One of the main categories of Tao China's philosophy. The original meaning is the road that people take. It is extended to the meaning of law, principle, criterion and principle. In the Spring and Autumn Period, "Tao" refers to the law of the movement and change of things and the code of conduct of people. Confucius seldom talked about heaven and paid attention to human nature. For the first time, Laozi defined "Tao" as the ontology of all things in an abstract philosophical sense. Zhuangzi inherited and developed Laozi's thought and regarded Tao as the ontology of the universe. Confucian post-school focuses on the ethical significance of Tao and still cares about human nature. It was not until Yi Zhuan put forward "one yin and one yang is the Tao" that "Tao" was regarded as the most fundamental law of the movement and change of all things in heaven and earth. This theory had a great influence on the development of China's ancient philosophy. Han Feizi described Tao as a universal law that all things follow. Dong Zhongshu in the Western Han Dynasty used Tao to demonstrate the absoluteness of the Three Cardinal Principles and the Five Permanent Principles. Neo-Confucianism in the Song and Ming Dynasties absorbed the ideas of Taoism and Yi Zhuan, and defined Taoism as reason as the highest ontology of all things in the universe.

The meaning of nature is quite extensive, mainly referring to nature and nature, which does not depend on human will and does not require human intervention.

Taoist philosophy of inaction. Laozi believes that Tao gives birth to all things naturally and is not dominated by any will. As far as Tao is concerned, what it leaves to nature is "inaction", and as far as everything it grows is "nothing", so "Tao often does nothing without doing anything". People's behavior should also follow the example of heaven, conform to nature, and don't be arbitrary. Rulers should govern by doing nothing, so as to "do everything" and "do nothing". Laozi's theory of "inaction" contains negative factors that deny people's subjective initiative, which was later developed by Zhuangzi. It requires that people should not act arbitrarily and develop into the ideas of "acting according to reason" and "acting according to reason" in Huai Nan Zi, thus making a difference.

Taoism is natural. The language of Laozi, a thinker in the late Spring and Autumn Period of China. Chapter 25 of Laozi: "People everywhere, the land follows the sky, the sky follows the Tao, and the Tao follows nature". Taoism is natural and denies the existence of the universe dominated by will, but Laozi therefore opposes human activities and denies human subjective initiative.

Artifact The Language of Laozi, a thinker in the late Spring and Autumn Period of China. Devices and objects. Artifact, mysterious thing, refers to state power.

The words of China philosopher Zhuangzi, who was at large during the Warring States Period. Refers to the absolute freedom of the individual spirit. Zhuangzi believes that true freedom does not depend on any conditions. If you use certain conditions, you will be "taken by things" and "tired", so you will not be free.

The sum of time and space in the universe, the floorboard of everything in the world. Space, space; Cho, it's time. Zhang Heng, a scientist in the Eastern Han Dynasty, believes that the world observed by human beings is limited, while the whole universe is infinite. Most later materialists affirmed Zhang Heng's point of view.

Views of Mo Zhai, a famous thinker in ancient China, in the early Warring States Period. Oppose Confucianism to regard "the rich and the poor live a long life, and rule the chaos peacefully" as an innate destiny. The theory of "non-destiny" is the most active and reasonable part of Mozi's thought, which is a preliminary understanding of human strength and expresses the desire of ancient workers to get rid of the traditional destiny.

Tianzhi's View of Heaven of Mo Zhai, a famous ancient thinker in China. It is believed that heaven is the supreme master who has the will and can reward and punish people for good and evil.

Three-table Mozi's criteria for testing words and distinguishing right from wrong. Tables, fingering and musical instruments; Three tables are three standards. Mozi believes that people's speech and understanding of right and wrong must be measured by an objective standard, that is, "those who have it, those who have it, those who have it, and those who are useful." Judging right and wrong with historical experience; Based on the direct perceptual experience of the general public; Test the truth of cognition with the actual effect of speech and cognition. It is the earliest and relatively complete criterion for testing truth in the history of China's philosophy, with a strong empirical color, which is used to demonstrate the existence of heavenly aspirations and ghosts and gods.

Love Mozi's political thought and moral proposition. The core content of Mohism. It means that people in the world should love each other. It is emphasized that people should establish lofty moral ideals, promote the benefits of the world and eliminate the harm of the world. It reflects the ancient concept of equality and represents the interests of lower-class workers.

Mo Zhai's view of war is the most concentrated and prominent expression of the thought of universal love. It is believed that the war of annexation and aggression has done the greatest harm to the people.

Real name refers to name, form, substance and content. It first appeared in the pre-Qin period. During the Spring and Autumn Period and the Warring States Period, the society was in a period of great change, and the old name could no longer accommodate the new reality, so there was a debate between name and reality. Confucius advocated "correcting the name" and used Zhou Li's inherent name to correct the changed content. Mozi emphasized that it is not name that determines reality, but reality that determines name. Post-Mexico inherited and developed this view, thinking that name is the concept of things. The role of name is to refer to and describe the content, and the relationship between name and reality is "citing reality by name". In this paper, the relationship between name and reality is deeply discussed from the perspective of logic, which greatly promotes the development of name and reality theory and formal logic theory. Later, Xunzi put forward "name means reality" (Xunzi's Correcting Name), arguing that name is a conventional concept used to refer to reality, which depends on reality and cannot be easily changed once it is formed.

Law refers to laws, decrees and regulations. A code of conduct that embodies the will of the ruling class and has the nature of enforcement. Pre-Qin legalists emphasized law, and Shang Yang proposed that law was the fundamental means of governing the country. Guanzi clearly regards law as the standard and norm of behavior and regards it as "the treasure of saints". Han Fei made more in-depth and comprehensive provisions on the law, believing that the law is a legal provision formulated and publicly promulgated by the rulers, and it is the basis for rewards and punishments, and must have the effect of cashing in, so that people can understand and abide by it. ② Buddhist terminology. It means everything. It also refers to one of the three treasures of Buddhism, Dharma and Monk, namely Buddhist classics and teachings.

Operation (1) means and strategies. The important term Legalism is actually the political skill of the monarch to control ministers and govern the country. (2) Taoism, Fang Shu and other methods and theories.

Potential (1) power and status. This is power. One of the ruling methods emphasized by Legalists holds that power is a necessary condition for the monarch to implement the rule of law, and the monarch's power lies in the right to reward and punish with punishment and morality, so that his ministers can absolutely obey the monarch. The monarch loses power and influence, just like the tiger and leopard lose their minions, which will inevitably lead to the death of the country. 2 trends. Liu Zongyuan's On Feudalism in Tang Dynasty takes feudalism as its historical trend. During the Ming and Qing Dynasties, Wang Fuzhi put forward the theory of unity of reason and potential, which is an inevitable trend of historical laws. And show the evolution and development of social history.

A white horse is not a horse: the proposition of GongSunLong, a famous scholar in pre-Qin China. It is a proposition that reveals the dialectical relationship between the individual and the general, and touches on the idea that the identity of the concept itself contains differences. In addition, this proposition also touches on the relationship between the connotation and extension of concepts, emphasizing the differences and independence between concepts.

The end of five virtues is also called the transfer of five virtues. Zou Yan's historical view of Yin and Yang in the Warring States Period. "Five virtues" are five virtues or attributes of water, fire, wood, gold and earth. "Five virtues in the end" refers to the circular movement in which "five virtues" coexist and confront each other. Zou Yan inherited the early theory of Yin-Yang and Five Elements, and formed the viewpoints of "Five Virtues at the End" and "Cycle Winning", trying to explain the changes of nature and society with the knowledge of astronomy at that time.

The theory of "five virtues begin with the end" is based on the idea of "harmony between man and nature", which seeks theoretical basis for the new landlord class to establish a new unified feudal dynasty at that time.

One yin and one yang is called Tao, which is a proposition used to explain the law of contradictory movement in China's ancient Yi-ology. The language is "one word is still good". The Lord believes that everything in the world and human life have two aspects, yin and yang. The two forces interact, complement each other, and cannot be neglected, forming the essence of things and their laws of motion.

Metaphysical terms in China's ancient philosophy refer to intangible things. Book of Changes: "The metaphysical refers to Tao, while the metaphysical refers to device." "Metaphysics" here refers to the intangible spiritual noumenon (Tao), and "Metaphysics" refers to the concrete things (utensils) derived from Tao. "Metaphysics" and "Metaphysics" have been debated for a long time in the history of China's philosophy, and are often used by various schools to express abstraction and concreteness, essence and phenomenon, origin and derivative.

Tai Chi is too big, which means extreme. From the Book of Changes: "It is easy to have Tai Chi, which means two instruments are born, two instruments give birth to four images, and four images give birth to gossip." It is believed that Tai Chi is the source of all things, which produces Yin and Yang, four images of Yin and Yang, and four images of Eight Diagrams. In modern times, Sun Yat-sen absorbed modern western scientific knowledge and translated the western word "ether" with Taiji, which is still regarded as the origin of the universe: "In the early Yuan Dynasty, Taiji (used to translate the western name" ether ") movement produced electrons, which condensed into elements, elements combined into substances, and substances gathered into the earth, which was also the first period of world evolution." Expressed the viewpoint of material evolution.

The category of China's ancient Yi-ology. There are different opinions about what these two instruments refer to, but their philosophical meaning refers to heaven and earth or yin and yang.

In ancient China, the Four Elephants belonged to the Yi-ology category, symbolizing the four seasons of spring, summer, autumn and winter, so they were called the Four Elephants. Philosophically, it contains the significance of various phenomena produced by change.

Terminology of China's ancient philosophy. Eliminate, die out; Interest and growth. Refers to the existence process of all things in the world is a process of elimination and unification.

Taiyi "Thai" is supreme; "One" is unique. (1) another name for "Tao". (3) Names of stars or nicknames of gods.

China's mysterious theory about the relationship between heaven and man in ancient times. It is believed that heaven is similar to man, has the will, can intervene in personnel, and human behavior can also induce heaven. During the Warring States period, people who studied Yin and Yang held this view. Dong Zhongshu systematized and philosophized it in the Western Han Dynasty. Later, it led to the emergence of divination theology, so it was criticized by Wang Chong.

Yuan Qi is an important category of China's ancient philosophy. Refers to the original material that produces and constitutes everything in the world, with vitality as the origin of the world.

Talking in peace is also called talking in peace, metaphysics and elegance. In Wei and Jin Dynasties, there was an atmosphere of being far away from the common customs, advocating nothingness and empty talk about fame and fortune. Its contents include metaphysics, Ming-li, evaluating characters and so on, among which metaphysics is the most important aspect.

It is the main philosophical thought of metaphysics in Wei and Jin Dynasties. The founders are Yan He and Wang Bi. The main point is that nothing is the ontology of the universe, and everything (existence) exists on the basis of inaction. Although it promoted the development of China's ancient ontology philosophy, it mistakenly regarded the empty and abstract concept as the ontology of all things in the universe, so it was criticized by Pei Wei later.

China's ancient philosophical terms at the end of this book. Refers to the root and end, essence and performance, ontology and function. Motion and stillness are motion and stillness. A pair of important categories in China's ancient philosophy.

Mingjiao and nature: a pair of important categories in metaphysics in Wei and Jin Dynasties. Mingjiao refers to the feudal ethical code with the main content of correcting the name and grading; Nature refers to the inaction of heaven, and human nature and natural lust are not determined by human intervention or human will. Confucianism attaches importance to name teaching, while Taoism is still natural. There is a long argument between them. Metaphysics in Wei and Jin Dynasties interpreted Confucianism with Laozi and Zhuangzi thought, which further expanded the relationship between Taoism and nature and became an important theoretical issue of metaphysics. It is believed that the best way to maintain social order is to conform to human nature and govern by doing nothing. He advocated transcending the shackles of Zoroastrianism, returning to nature, and acting willfully with a quiet heart. It greatly impacted the sanctity of morality and maintained the decadent life of the gentry. Scholars in the Song Dynasty claimed to revive Confucianism and traditional Confucian classics, and demonstrated the absoluteness and rationality of Confucian classics with natural principles, which became a huge shackle that bound people's thoughts and behaviors. Li Mingzhi once again attacked Zoroastrianism's view of right and wrong. In modern times, Tan Sitong put forward the idea of "breaking the net" and attacked feudal orthodoxy. Oppose Zoroastrianism with modern western ethical principles and natural human nature theory, and advocate individual liberation and freedom.

One of the important philosophical theories and schools of metaphysics in Wei and Jin Dynasties. Contrary to your point of view, everything in the universe is based on existence. It is pointed out that everything in the universe originates from existence, the origin of the world is actual material existence, and everything cannot be born.

Confucianism of missionary system. First of all, it was clearly put forward by Tang Hanyu. In the process of criticizing Buddhism, he proposed "orthodoxy" handed down from Confucian sages to "ancestral orthodoxy" of Buddhism. Orthodoxy was put forward to revive the Confucian tradition. Song Confucianism inherited Han Yu's thought. Zhu regarded Neo-Confucianism as authentic Confucianism and regarded himself as the successor. Lu Jiuyuan denied Zhu Cheng's orthodox status, claiming to be an orthodox descendant. The theory of orthodoxy became the theory that Neo-Confucianists Zhu Cheng and Lu Wang competed for the authenticity of Confucianism.

Neo-Confucianism is also called Taoism and Neo-Confucianism. A philosophical trend of thought in Song, Yuan, Ming and Qing Dynasties. It is a new Confucianism formed by absorbing the philosophical thoughts of Taoism and Buddhism under specific historical conditions. It is a highly unified speculative philosophy of cosmology, epistemology and moralism, with the principle of life as its core. It regards "reason" as the highest category of philosophy and the ontology of the universe, replacing the position of "heaven" of traditional Confucianism. After the Southern Song Dynasty, it was regarded as the official philosophy by the rulers. During the Ming and Qing Dynasties, Wang Fuzhi, Yan Yuan, Dai Zhen and others separated from Neo-Confucianism and made a comprehensive summary and criticism of Neo-Confucianism.

Extreme things are bound to oppose the dialectical thought of China's ancient philosophy. It means that when things develop to the extreme, they will inevitably transform into their opposites. It is a simple expression of dialectical negation.

Reason is also called justice. The main meanings are: the internal order and law of the movement and change of things, the moral principles and norms of human society, the essence and nature of things, and the ontology of all things in the universe.

My heart is a philosophical proposition of Lu Jiuyuan in the Southern Song Dynasty. It is believed that the subject's heart contains all things in the universe and unifies all things in the subject's heart.

Wang Shouren is an important philosophical thought of Wang Shouren. He absorbed the thoughts of his predecessors, and vigorously advocated the unity of knowledge and action in view of the bad atmosphere of separation of knowledge and action caused by Zhu Cheng's "prophetic behavior". It has a positive effect on opposing the separation of knowing and doing, but it confuses the essential difference between knowing and doing, and tends to act on behalf of knowing, so it was criticized by Wang Fuzhi in the Ming and Qing Dynasties.

Understand Wang Shouren's epistemology and ethics. It is believed that conscience is the noumenon of the heart and the heart is the foundation of all things, so conscience is also the foundation of all things. Wang Shouren's conscience is actually a generalization of feudal ethics.

A trend of thought in China's ancient philosophy. It means that learning must be able to govern the country and the people, benefit the country and the people, and achieve practical results. Also known as the study of the world, as opposed to the study of nothing useless. Originally originated from the Southern Song Dynasty in East Zhejiang Martial Arts School. In the Ming and Qing Dynasties, practical application became an academic trend of thought.

Westernization school's proposition in the cultural debate between China and the West in modern times. That is, "middle school is the body and western learning is the use." It means that China's traditional culture is the foundation of the country, and western science and technology and specific cultural measures are the role of a powerful country. This view shows that western culture has brought great impact on China's society and culture. In order to make China rich and strong, we must learn from the West. However, it advocates maintaining the fundamental system and strict ethics of traditional society, and hopes that enterprises can use the western "rich and powerful skills" to restore the vitality of feudal society. It became the ideological program of the Westernization Movement and the opposing force of the Reform and Reform. It had great social influence in the late Qing Dynasty.

Modern Yan Fu's translation of two concepts of evolution: survival competition and natural selection. When he introduced Darwin's theory of the supremacy of species (the origin of species) to Chinese people in The Force, he summarized its core content as natural selection, advocated social Darwinism, and provided theoretical basis for reform and saving the country. Under the conditions at that time, it had a specific positive effect and had a wide impact at that time and later.

The Three People's Principles are the cornerstones of nationalism, civil rights and people's livelihood. The ideological theory and theoretical program of bourgeois democracy in China put forward by Sun Yat-sen in modern times. It is the complete theory and political program of China's democratic revolution, and the core of Sun Yat-sen's ideological system, which had a wide and far-reaching influence during the democratic revolution.

Seeking truth from facts is an old saying of China. In other words, learning should master sufficient factual materials, seek truth from facts and draw conclusions. Mao Zedong gave a new explanation to the old saying in "Transforming Our Learning": "Practical things are all things that exist objectively," yes "is the internal relation of objective things, that is, regularity, and" seeking "is what we study". Since then, "seeking truth from facts" has become a popular philosophy and a basic ideological line of China's * * * production party.