甜心一包養網【楊國榮】精力人文主義：意義及其擴展

Even though in terms of circumstances, the humanistic concept of energy is important to define the humanistic concept by “energy”, or perhaps it is said that the important side is more important than the dimension of energy, but its connotation is not purely single, but rather it is expressed as a comprehensive conceptual system. According to the explanation of Teacher Du Weiming himself, this includes four Integrate the pipelineEverything or dimension, is the self, community, nature, and the way of heaven. [2]

“Self” is undoubtedly a major concept, combined with DuIntegrity pipeline Teacher Weiming’s understanding of the “self”, we can notice that the “self” is neither a pure form of energy nor a rational existence, but a unity between the body and the mind. Here, the determination of the form of the existence of the specific body. “Self- I’m also different from the body color. The body color appears in certain social relations. Its characteristics are more reflected in a certain effect of people in relationships, and they are connected with them. The “self” is bound to a certain body color. In logic, it is not difficult to eliminate the self by internal relationships and body color. The main meaning of “self” to itself and confirm that the “self” has the main meaning of different from the body color means to prevent the “self” from Upward tendency.

The relationship between “self” is “community”, which specifically expresses a certain social cooperation. The “self” itself exists in a certain social cooperation, and it is precisely in the social cooperation that we share with others and engage with each other, and give the “self” with real moral character. It is often not difficult to focus on oneself and not on the cooperation in it. Towards the self. In contrast, determining the meaning of the community means paying attention to the relationship between the self and others. The inner direction is to step out of the closed individual, to become oneself (forming oneself) and things (forming the world) in the common between people. In this regard, the spiritual humanistic not regards the self as a closed and isolated individual, but to focus on the world outside of the self and to emphasize the situation between individuals and societyIntegrate network ppt, and is intimate with the connection between people and the world and the interaction between the two.

From the human and me, we can move forward to the relationship between heaven and man, things and me, and we can touch the relationship between heaven or nature in traditional meaning and between nature. People are both born from nature and in nature, and step out of nature and opposite to nature and become natural “other”. Therefore, the relationship between nature and people also arises. How to coordinate peopleRelationship with nature is a problem that cannot be avoided in the process of human existence. Historically, Chinese philosophy has long proposed the concept of “benevolent love things”. The “benevolent love things” means to use the concept of benevolence to nature in a step, which can be seen as the overall principle of treating nature. The Doctrine of the Mean proposes that “all things are cultivated together without harming each other”, which more specifically shows the relevant understanding of nature. From the perspective of natural objects, “all objects are nurtured without harming each other” confession: every body and every object in nature have their own reasons, and they can exist in harmony, compatible with each other without dispelling each other. From the perspective of the relationship between humans and nature, what is confirmed here is that nature, as an object related to humans, also has its own meaning. From the perspective of differences, the two have realized the value orientation of understanding and treating nature.

From the general thinking direction, the energy humanistic inherits the above tradition of Chinese philosophy, and emphasizes the differences between man and nature, nature and man. While determining the creative energy of man, Master Du Weiming specifically mentioned that man is the “co-creator” in the process of the universe:

Man is not only a creator, but also a co-creator in the process of the universe. They actively participate in “maximization” (the transformation). Once we understand that heaven is a symbol of creativity and an inner inner part of our own creation, we must be responsible for the influence of this “heaven and man” on each other. In the words of “The Book of Changes”, the universe has never been a static structure, but a dynamic process. New reality is generated in its continuous development, and by creatively transforming existing orders full of conflict into suitable processes that are constantly innovative. Humans use their progress in the world, self-cultivation or a certain spiritual sense to imitate the creation of heaven. The Creative Power of Heaven is now in humans, and it is also in itself. It is open, dynamic and fifty participants begin to answer questions, everything is described, transformed, and unstoppable according to her dream. To humans, it is also internal. [3]

Here, human creativity and natural (heaven) show two aspects related to each other. As the “coordinated creator” of the universe, human beings are not only influenced by nature (heaven) with their inner emotions. How to prevent the loss of light? The little girl wrapped her cat with a towel and put it into the cap to practice the tightness and confrontation between heaven and man, and how to guide the two to move towards a harmonious and harmonious state, has become an important point of concern here.

It is more natural, and the way of heaven touches more metaphysical levels. Humans always have metaphysical concern. In Chinese philosophy, the way of heaven is both a principle of existence and a ultimate concern. However, for Chinese philosophy, the ultimate concern of metaphysical and daily practice in the world of life are not separated from each other. T