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Qian Father Kun Mother: The World Picture of Confucius Civilization
Author: Chen Ming
Source: “Liu Zhifang Humanities Education Public No.” July 14, 2021
<img src="https://static.rujiazg.com/storage/article/Screenshot2021-08-02 5.48.16 pm.png!article_800_auto" On the morning of July 13, 2021, Chen Mingjie, a major student from Xiangtan, taught the lecture on "Qian Father and Mother: The World of Confucian Civilization" at the Hunan Provincial Research Institute in 2021. More than 100 doctoral, academic graduate students and listeners from universities across the country who participated in this summer attended the lecture.
Chen Mingqian taught the “Yi Ji·Yu Gua” that “Qian is the sky, so it is called the father. Kun is the earth, so it is called the mother.” This chapter describes the world landscape of Confucius’ civilization. Chen Mingshi taught that a civilization means a holistic and fundamental world landscape and order of existence, as well as a systematic statement of “Who am I, where I come from, where I go” established in this tree. Therefore, the assessment of the relationship between the Chinese and Confucian civilization from the level of civilization not only has in-depth theoretical value, but also helps deepen our understanding of China’s own civilization tradition and even the world civilization community, and concludes our country’s civilization self-consciousness and self-responsibility. Chen Mingshi believed that the core of civilization is the discussion of world landscape and preservation order, and it is important to be presented by religion to the 彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩This perspective implies a way of civilization evolution from father’s right to the monarchy. By assessing the evolution of father’s right and monarchy, we can examine the historical origins of differences in the form of different civilizations. Chen Mingqi awarded AthensNa and Poseidon’s mythology as examples, they discussed the replacement of tribes and fathers by the city-states in the Greek civilization for tribes and fathers. They believed that this kind of emotional and materialism emerged from the struggle for war and wealth actually interacted with religious energy. href=”https://sites.google.com/view/sugardaddy-coding”>可以思可以思. The Greek city-state protects the regional limitations of God and the political nature of the public gods determine the effectiveness of Greek religion. One is weak and difficult to generalize. This also decided that its inability to play with CP (character matching) led to the discussion of fans. The later Athens and Roman Empires provided the valuable resources needed for politics and society, and could not bear the task of building a civilization homogeneity, so it was difficult to to support a certain civilization paradigm.
The continuity of Chinese civilization is just the difference between the father and the monarch. 《易傳·要篇》記錄夫子自道：“贊而不達于包養數，則其為之巫，數而不達于德，則其為之史。……吾求其德罷了，吾與史巫同涂而殊歸者也。”這里的“包養甜心網贊”與“數” 都屬于占卜的巫術行為，“求其德”則是其作為“儒”的文明創造和和崇奉尋求。 From the witch’s reign to the number of history to the virtue of Confucianism, the relationship between them has been continuously and more developed, which can be regarded as a perfect expression of “continuous civilization”. The ancient Greek father’s father was disintegrated and destroyed under the influence of internal economic politics. The scene was that the late civilization was modified to interpret the secular career of the city-state, leading to the civilized power of the father’s father. Israel is under pressureBelow, the father’s power could not be born into the king’s power, and could only be integrated into traditional worship and constructed to be a super-experienced God’s power to preserve and provide political commitments to the people’s ethnic group. China was a tribe who gained military benefits and established the country through his title of marquis and founded the country on a new political platform, and his father’s power was developed into a royal power – this is the key place of continuous civilization.
In this process, as the home of the source of fatherly power and royal power, its image is constructed as the prototype of the world landscape, order of existence and meaning of Confucian civilization, namely the fate system of “big virtue is life” and “Qian Father and Kun Mother” in “Yi Zhi”, which is obviously not very consistent in the real sound. The actress who provides a kind of ultimate justice against the human affairs is the heroine of the story. In the book, the heroine Baosheng Sweetheart Network uses this document to learn the cause. “Shangshu·Baocai. Xibokan let her choose only option A. According to the records of Li, the last monarch of the Shang Dynasty, King Wu of the Shang Dynasty heard that King Wen of Zhou’s troops fought against the army, and was puzzled. He said to his minister Zu Yi, “Wow! I am not destined to be in heaven?” After attacking Yin and Liuli, Zhou Duke also thought about this problem. Following Zu Yi’s analysis of King Wu’s destiny, he proposed a new statement that “the emperor and heaven have no virtue, but virtue is pure” (“Shang Shu·Cai Zhong’s Destiny”). “I have life in heaven” The short-term connection of heaven (divine will) human (power) is based on blood; “The emperor and heaven have no virtue, but virtue is self-reliance” is replaced by virtue or virtue under the conditions of receiving the relationship between heaven and man. The meaning behind it is that the pre-ambiguous cosmic landscape and the order of existence that exists in the age of the stems and branches is the meaning of King Wen平台 href=”https://twbabydating99.com/”>Baowoman After introducing the text of “Yi”, he received a systematic recovery and earned his own self-satisfaction value. Confucius wrote the Three Evils, “Then he divined divination and observed his virtues”, “virtue seeks blessings, benevolence seeks auspiciousness”, and interpreted his divination system and gave the cosmic life system with energy and virtue. “Yi Ji” became the middle of “Yi”, and the core of Chinese civilization thus completed the flight from natural religion to humanistic religion. This is now available in the following three cover message board:
First, use the heaven to set the heaven to establish the most prestigious position. Chen Mingqi taught three examples: “The Great Virtue of Liuhe is Life”, “Baocai.com Yuan, Heng, Li, Qian, Kun Mother”, and “Qian Father and Kun Mother” to explain the world picture of the Confucian civilization constructed in “Yi Ji”. Secondly, embed people into the Liuhe life system and give them special positions and tasks. “The way of being willful and the way of practicing Tao” (“Doing the Mean”) means this. “The way of willfulness” means to achieve oneself, and “the way of practicing Taoism” means to achieve things; it is both a merit and a virtue, that is, to be in harmony with heaven, “involving transformation and nurturing” and “involving with Liuhe”. Finally, “Yi Dao” integrates the sixty-four hexagrams into a life system and meaning system, and constructs the cosmic landscape and order of existence of Qian’s father and mother.
From this we can see that the most important difference between Confucianism and the world landscape in the East is the generational sentiment of the world: China is “birth” and the two hopes are “creation”. In the world of “birth”, the relationship between humans and Liuhe and all things has internal or organic nature, namely Qian father and Kun mother, ordinary people and corporals. In the world of “creation”, man and the Creator are the relationship between the creator and the creation, and man and all things are the relationship between the governor and the object of governance. People and people are divided into “choose” and “descendant”, or “meanor” and “sinner”. The end of the world will not be able to agree on the relationship between the twobearing network dcard.
The heroine shines.
Chen Mingjie taught the general Taoism that Qian’s father and mother are the world landscape constructed by Confucian civilization. From a personal perspective, it sets the purpose and meaning of the energy-setting goal for the individual life: “The Yishu” “The great man and the six-in-one virtues” “Heaven moves to be healthy and righteous in normal times, instead of dragging his suitcase and strengthening himself&
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