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The “Heaven” in “Theory”Purchasing software is all tested by “the heaven of personality”
Author: Zhiqing
Source: Author’s Commentary Confucian Network First Release
Time: April 13, 2022
Since the late age, the Confucian scholarship in the country was influenced by the humanistic, inspiring thoughts and philosophical concepts of the West. They were ignorant of the reality of Confucianism and summarized the completeness of Confucianism with the “Confucian scholarship of mind and nature”, so they generally denied that Confucian scholarship has religious dimensions, that is, they denied the religious characteristics of Confucianism. The most important thing is to ignore the facts clearly stated by Confucian classics, and to recognize that the “heaven” of Confucian belief has personality characteristics, that is, only the “heaven of mind and nature” exists in Confucianism, and not the “heaven of personality” exists in Confucianism. As a result, the “Heaven of the Mind and Nature” was used as a unique representation of Confucianism’s transcendence of nature. Confucianism became the secular humanistic Confucianism, the emotional inspiration of Confucianism, and the conceptualistic Confucianism of philosophy. In the end, Confucianism made its original appearance and no longer resigned to the Confucianism that believed in “Haotian God” beyond the sacred Confucianism!
However, when examined in the “Five Books”, the transcendence of Confucianism lies in the “Heaven” that transcends the sacredness of Confucianism, and this transcendence of the “Heaven” is “Heaven of Personality”, and this “Heaven of Personality” is all in the “Pen”, “Book”, “Tree”, “Book”, “Book”, “Year”. Helplessly, people don’t see it at any time, and they still strongly say that the “heaven” of Confucianism is only “the heaven of the mind and nature”, and that the “heaven of personality” of Confucianism is a rude movement in primitive Confucianism, and is purely stupid and backward in science, so it was long abandoned by Confucius and later Confucianism. However, people in the past are responsible for this, because they love Confucius and think that Confucius is a great humanistic and emotional theory, so that Confucianism can become a modern academic community without allowing them to learn in time. Little did they know that this was actually the one who had taken Confucius as a divine viewing theory, and then went on to “The Heaven of Personality” in “Five Paths” as a warning, and finally used the “Five Paths” as the primitive Confucianism that had not been believed and read even more.
Cheng Shuzi said: The sage is the heaven, and the son is the one who is conscientious. Although Cheng Shuzi had a large number of Confucianism in the mind and nature, he had clearly stated that the most basic foundation of Confucianism lies in the “Heaven” and not in the “heart”. Since this “Heaven” is the origin of the sage, and the sage is the sage, Shun, Yu, Tang, Wen, Wu, Zhou Gong, and Confucius. Therefore, the “Heaven” mentioned by Cheng Shuzi is the “Heaven” mentioned by the sage in the “Five Books”. The “Heaven” mentioned by the sages in the “Five Records” clearly has the characteristics of “personality”. If you look at the “Five Records” a little, you can see it but ignore it, and ignore it. Is it true that the “Heaven” of Confucianism based on the “Heaven of the Mind and Nature”? To take a step back, today, the one who summarizes Confucianism with the “Confucianism of the Mind and Nature” is not arguing that the “Heaven” in the “Five Books” is “Heaven of Personality” is not arguing..taiwanblog.net/Eric/%e5%96%ae%e8%ba%ab%e5%be%8b%e5%b8%ab%e4%b9%8b%e5%8c%85%e9%a4%8a%e6%97%a5%e8%a8%98-5-%e5%8b%95%e4%ba%86%e 7%9c%9f%e6%83%85/”>Baobao. However, the classics of the traditional “Confucianism” in “Meng”, “Science”, “Yong”, “Those who are deeply surprised today do not recognize the “Heaven” of Confucianism as the “Heaven of Personality” when reading “Theory”, they do not see that the “Heaven” published in “Theory” is like the “Heaven” in “The Five Books” as the “Heaven of Personality”, and they still do not recognize the “Heaven” There is “the heaven of personality” in it, but it does not recognize that there is “the heaven of personality” in Confucianism. The reason why there is such a blind area is that “Confucianism in the mind and nature” is the complete Confucianism, so he uses the “Confucianism in the mind and nature” to explain all Confucianism, and eventually conceals the “heart” and does not know “heaven”, and keeps a song and conceals the principles. What is the reason for misunderstanding of Confucianism?
Therefore, if you want to examine the existence of “the heaven of personality” in Confucianism, the “Five Books” can be ignored, because the “the heaven of personality” in “Five Books” is so clear, and later generations have already said that there is no need to distinguish it. Only “The Confucianism of Mind and Nature” is the subject of “The Confucianism of Mind and Nature”, it is easy to cover the “heart and Nature” and mistakenly consider that the “heaven” in “The Song of Nature” is the “heaven of Mind and Nature”, which makes the “heaven of Personality” obscure in “The Song of Nature”, so we need to distinguish it and remind it. To understand that even if the “Confucianism of the Mind and Nature” comes from the classics, the “Heaven” they refer to is also the “Heaven of Personality” as “Five Books”. From the essence of Confucianism is “Heaven of Heaven”, “Heaven of Mind” is only the origin of “Heaven of Heaven”, and the “Heaven of Heaven” of Confucianism regards “Heaven of Heaven” as the first meaning, because “Heaven of Personality” is the “big source” and “common law” of all Confucianism.
Since it is said that the essence of Confucianism is “Heavenly Learning”, and the “Heaven” in Confucianism has multiple responsibilities, which is the characteristic of the “Heavenly Learning” of Chinese Confucianism. In a rough way, the “Heavenly” in Confucianism has five levels.
First, the “Heavenly” in Confucianism is “Heavenly of Personality”, and this “Heavenly” has certain personality characteristics. However, there are differences in the “Heavenly of Personality” in Confucianism. The difference is that the “Heaven”, “Heaven”, “Haven”, “Haven”, “Huangtian”, “Huangtian”, “Mintian”, “God”, “Heaven Emperor”, “Emperor” and what Dong Zi said are “The Great Lord of Gods” and “Ancestor of All Things”. The “Heaven of Personality” is the meaning of “Heaven” with personality characteristics, that is, “Heaven” has creation, domination, will, knowledge, thinking, feeling, and giving. , moral judgment, and the use of disaster and dissatisfaction to cure evil deeds (“Heaven’s punishment” and “Heaven’s criticism”), and the use of auspicious praise and good deeds (“Heaven’s relief” and “Heaven’s auspiciousness”). This “Heaven’s Heaven” is the most basic and fundamental “Heaven” that transcends the most sacred and powerful supreme “Heaven” in Confucianism. All other meanings of Confucianism all come from this “Heaven’s Heaven”, which is what Dong Zi called “The origin of Tao comes from heaven”.Therefore, the “Heaven of Personality” is at the top of all Confucianism. No matter what characteristics the “Heaven” of Confucianism have, they all emerge from this “Heaven of Personality”.
Secondly, the “Heaven” in Confucianism is the “natural heaven”, and the “Heaven” above is the “Heaven”. This “Heaven” is now a variety of “celestial phenomena”: sun, moon, stars, celestial bodies, frost, rain and snow, four-hour change, cold, heat, dryness and moisture, which are its characteristics. Although this “natural heaven” is called “natural”, it is just based on the meaning of “natural world” mentioned by natural science today. In fact, this “natural heaven” is not born naturally, but is born from “natural heaven”. Because the “natural heaven” is born and dominates all things in the universe, and the “natural heaven” is peaceful and dominates this.
Thirdly, the “Heaven” in Confucianism is “the heaven of righteousness”. The “Heaven” of  TC:
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