【孫向晨】生生不息：一種保存論的一包養網剖析

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Enlargement: An analysis of a preservation theory

Author: Sun Xiangchen

Source: The first album of “Modern Confucianism”, edited by Shanghai Confucian Academy of Sciences in Sudan, 2016 edition of Sanlian Bookstore.

Time: Confucius was in the 2568th year of Dingyou, August 23rd, Renshen

             Jesus October 12, 2017

[Content summary]Heidegger’s analysis of the preservation theory of “this place” is not because he understood the human preservation structure, but instead used phenomenon to restore the tradition of civilization and show a certain aspect of the human preservation structure. This is the preservation theory characteristic of “existence toward deceased”. The Chinese civilization tradition shows another preservation characteristic of human beings, that is, “never ending”. We need to separate the arguments about civilization tradition and experience of a preservation theory, and then analyze the preservation theory from the perspective of “never ending”, thus showing a divergent preservation theory: this is no longer “homeless”, he has “In the home”, “home” is not just a basic organization of society, but also a preservation structure that inherits generations; the most important virtue “filial piety” in “home” not only reminds the characteristics of the continuity of life, but also reminds the mechanism of ethics in Chinese civilization traditions. In addition, the analysis of the “never-lasting” life-continuity also points out the preservation and discussion mechanisms generated by politics, ethics, education, career attitudes and historical consciousness in Chinese civilization tradition.

【Keywords】Birth, family, filial piety, joy, education, teacher-father, historical consciousness

Preservation philosophy is a confusion for traditional Eastern philosophy. Oriental philosophy has always been transformed from ancient Greek to Hegel. Philosophy, as a sensual framework, actually carries a strong Greek color, so that Heidegger said that philosophy speaks Greek. Oriental Philosophy wanted to express its own preservation experience and suffered a lot, so there was a philosophical reaction of phenomenological-existentialism. Through phenomenological reduction, it sets up various divergent civilization and traditions, thereby revealing its preservation structure.The word “towards work oneself” in reality makes philosophy no longer stick to traditional philosophical concepts and models, and makes the study of restoring and preserving the research and discussion of the experience of the theory become capable. Heidegger’s description of “here”, Sartre’s description of “self” and “for him”, and Levinas’s description of preservation for others shows the reaction of the phenomenon-preservation philosophy. These descriptions of preservation theory structures are very inspiring to analyze a preservation theory structure under a Chinese civilization tradition. They allow us to separate the arguments about civilization tradition from the experience of preservation theory, and create a more generalized view of preservation theory structures.

Analysis of preservation of “existence to death”

In Heidegger’s preservation analysis, his argumentative structure of “death” became a year-night chapter of the analysis of “Dasein” in “Existence and Time”. When Heidegger tried to make a holistic look at “this present”, the “death” problem, or perhaps “Being-towards-death”, became Heidegger’s main means of capturing this problem. There is always something in “outstanding”, that is, it has not been completed, and once there is no “outstanding” in “this place”, it will “no longer be here”, that is, it will eventually be “death”. Heidegger reminds the authenticity of the “here” that the life of a body cannot be extended infinitely. “Death” is a real point, which declares the infinite overall existence of the “personal body” and provides space for Heidegger’s analysis of preservation. When someone asked Heidegger why the “meaning of existence” was difficult to understand from “death and death”, some commentators called Heidegger’s statement “secular theology”, which just answered the following question. The highest use of religion in life is to provide the meaning of life, that is, to provide answers to our infinite lives. Therefore, the answer to this question may not be Heidegger himself, but also needs to look for it in the Eastern Christian civilization tradition. It can be said that after Christianity disconnected from phone, the little girl began to use short videos again. Song Wei asked with concern: The understanding of life is a prototype of the meaning of life in the tradition of Eastern civilization. The characteristic of this life understanding is that it has a strong sense of “death” and a strong wait for the doomsday judgment. In our daily lives, “death” is the disappearance of life, the point where life is preserved from being preserved to no longer preserved. “Death and Death” has always been a contemplative object of philosophy and religion in the Eastern civilization tradition, and is also the purpose of Christianity to worship. “God mainly saves our destiny and death” (“Holy Old Covenant·Psalm”: 103:4) This issue expresses the most basic wish of Christianity. DeathAs the great cause of life, in the preservation of Jesus Christ, we must fight for the war: Believing in Christ is to live a long life. Life will definitely end in this life, so how can we pay attention to life after death? Where will the soul go? How does the flesh disappear? In the dark and confused landscape of the universe, this is the most basic concern of people in the tradition of Eastern civilization. As long as God is the only one who saves people, the guarantee of their lives after their death, Jesus Christ is the saver of humanity. In this life picture, the extension of life after death is very important, and this is also the meaning of this world. Death is a link, and to be more precise, it is the link between two lives, the bridge between life before and after life. “Death and Death” is an eternal theme in the tradition of Eastern civilization. Plato said that philosophy is “practice of death and death”, which means that philosophy is preparing for the advancement of “life after death”. It can be seen that the theme of “death” is also the point in which Greek tradition combines Christian tradition.

“Life after death” is infinity that exceeds life by means of long-lived life, and gives life in time with eternal meaning; sameliving is infinite, and gives life in time an eternal meaning; href=”http://twlovediary.com/”>Breeding meaning At the time, through the intermediary of “life after death” (“Love God”), morality (“Love the Lord”) found its solid foundation. But Nietzsche’s “Death of God” sounded and, when the understanding of life no longer had God’s guarantee, its impact can be imagined, the most stable base is necessary for secular society. Therefore, after God, the meaning of seeking life from the head was to be philosophers without any debts. There is a silence here: the traditional model of Eastern Christian civilization focusing on “death” will be transformed into the modern society’s understanding of the infinite preservation of “individuals”. Although Heidegger has given the thread that leads to the concept of “death and death”, we can develop from a broader civilization landscape and regard “death and death problems” as a starting point for understanding life, but Heidegger turns his attention from “death and death” to “death and death” to “death and death”. Heidegger’s 发发官网网站网站网站网站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站站� Through the “here” of “death””(anxiety), reminding the overall existence of “this place” preserves the theory.

In Heidegger’s view, the death of “authenticity” is not a matter of life, and “this place” cannot be as good as suffering its own death in the world around him, because Once death is experienced, the “here is here” no longer exists. “here is here” is an existence ability of experience. It is not a present-at-hand thing, nor a target object. This is different from the death of an animal. The death of an animal is just an organic ending its life. The characteristic of “here is here” is that it is not for itself. The death of the precaution has sufficient insight, which will have the most fundamental impact on his entire preservation. Death of the death of the death of the “here is” has become an absolute inability, it is the ability we face throughout our lives. Therefore,