What is metaphysics and how did it come into being?

Metaphysics is the mainstream form of philosophy in Wei and Jin Dynasties. "Xuan" comes from Laozi: "Xuan is metaphysics, the gate of Wan Qi." Philosophers at that time regarded Zhouyi, Laozi and Zhuangzi as classics and collectively called them "San Xuan". According to its research object, the so-called metaphysics is "three metaphysics". It is characterized by explaining Confucian classics with Laozi and Zhuangzi's thought, and the so-called aiding Taoism into Confucianism has a highly abstract speculative form.

Metaphysics scholars in Wei and Jin Dynasties were mostly so-called "celebrities", flaunting their "talking freely" with their family background, appearance and nothingness, which became a temporary trend. Metaphysics was generally called "Metaphysics" at that time. "Xuanyuan" has two meanings: one is to stay away from "affairs (things)"; The second is to stay away from "things". The central issue of metaphysics is the basis of the existence of all things in heaven and earth, that is, the metaphysical ontology far away from "secular" and "things"

Universe ontology (or ontology) and cosmogenesis (or ontology) have one thing in common, that is, they both try to find their unified basis from the diverse and chaotic real world. However, the world unity view of the origin of the universe is based on the belief that everything comes from the same ancestor. This belief is intrinsically related to primitive religious beliefs, including totem worship and ancestor worship. In fact, it developed from the latter, that is, from the initial pursuit of the common ancestor of clan or tribe members to the pursuit of the common ancestor of all things in the universe. Therefore, the theory of cosmogenesis is a relatively primitive philosophical form, and it has not completely got rid of the original religious ideology.

The view of world unity of the universe ontology is based on the belief that all things have their common foundation. This belief is actually to believe that everything is reasonable! The essence of the universe ontology is to seek the "axiom" of everything in the universe from the concept that everything is reasonable-the universal basis for everything to obtain its existence. It believes that this "axiom" is the only reality that can exist independently in the universe, so it is the first existence in the universe. It is because of its existence that everything can exist. The thinking mode of the universe ontology is essentially a deductive thinking mode, which regards the real world as a ready-made conclusion and pursues its logical premise-in its view, the world as a process, like a deductive thinking process, gradually leads from a principle or an axiom to its conclusion.

First, the discussion is clear. Talk clearly. metaphysics

In the Eastern Han Dynasty, scholars were selected by the system of "inspection", and the discussion between villages was the basis of inspection. The so-called public discussion is the social public opinion obtained by the long-term observation of a certain person by the rural sectarian party. This kind of public opinion determines whether this person can be an official. Therefore, Ming Yi is also a comment on the characters. At one time, this kind of character comment was expressed by authoritative people in the form of "gossip" and "topic" in a few words or a sentence.

The so-called "wind ballad" is mainly a brief comment on the existence and depth of personal knowledge in Confucian classics. This kind of comment takes the form of poetry to facilitate circulation. It is a good tool used by literati, bureaucrats and scholars as a political struggle within the ruling group. It is not only used to praise "good people", but also to condemn evil spirits. This kind of praise and criticism represents a clear discussion at that time.

The so-called "topic" mainly describes the character's morality, personality, talent and knowledge. For example, Cao Cao once asked Xu Shao, "Who am I?" He said: "Zi can rule the world, and traitors in troubled times." (reflection. Wei Zhi. This kind of celebrity's evaluation of characters also represents the discussion of Qing people at that time.

Before Wei and Jin Dynasties, the discussion of Qing Dynasty was in the hands of a group of outspoken scholars. After the implementation of the Nine-grade Zheng Zhi system in Wei and Jin Dynasties, the Qing Dynasty was completely controlled by the aristocratic families and officials who were in charge of the Zheng Zhi system in counties and counties, which simply became a public opinion tool for the big landlord class to participate in the political power and compete with the upper class for high officials and dignitaries.

Make it clear, discuss it clearly, and you can call each other at first, all of which are comments on the characters; Then gradually differentiated.

Qingyi does not study how to identify people and what criteria to use to identify people, but pays attention to the Ye Yun, sonorous, gorgeous and beautiful comments on the "topic" in order to achieve the purpose of wide dissemination and praise. In other words, it does not pay attention to the actual study of characters, but pays attention to the role of characters' names.

Talk focuses on how to identify people and the criteria for identifying people. It pays attention to the practical study of characters. Thus, during the Han and Wei Dynasties, there appeared a learning to discuss the investigation of characters from the perspective of the relationship between name and reality, which is generally called "Neo-Confucianism" (or the learning of form and name). In the Eastern Han Dynasty, scholars were chosen by their names, while Neo-Confucianism opposed false names and paid attention to practical results. The core idea of Neo-Confucianism is honesty, which is reflected in the standard of employing people, that is, being talented.

During the Han and Wei Dynasties, the relationship between name and reality was emphasized. On the one hand, because the Han dynasty sought officials because of their names, the scholars in the Eastern Han dynasty sought names. In this way, it will inevitably lead to a discrepancy between name and reality. For example, there was a man named Zhao Xuan at that time. He "buried his relatives without sealing the tunnel, and because he lived in it for more than 20 years, he was called filial piety by the township and county and became a celebrity." High officials are generous and approachable. Who knows when the county recommended him to the prefect, he found that he had given birth to five sons in the tunnel for twenty years. This not only violates the basic requirements of teaching and educating people in the name of filial piety, but also commits the great crime of "misleading people and polluting ghosts and gods", and all previous efforts are in vain. (See "The Biography of Chen Fan in the Later Han Dynasty") There are many people who resort to deceit and cheat their reputations.

On the other hand, when the society is still quite stable, elections pay attention to virtue, and the society is full of loyal ministers and dutiful sons, so the rulers can naturally not worry about their political power being shaken. But by the end of the Han Dynasty, when the people rose up to resist, some people in the ruling class thought that talents selected from moral behavior could no longer cope with this situation. Only by selecting another group of talents who can suppress the people and help to establish a new political power of the landlord class can we meet the needs of reality. Therefore, in terms of election standards, which is more important, morality or talent, has become an important issue. It was Cao Cao who first overthrew the traditional election standard as the leader of the ruling group and put forward the slogan that "talent" precedes "action". The research on the relationship between name and reality in the Han and Wei dynasties has a deep relationship with Cao Cao's emphasis on talents and good magic.

To sum up, metaphysics is developed from Neo-Confucianism, and Neo-Confucianism is developed from Qingtan. Metaphysics is to make it clear. Metaphysics refers to the study and explanation of San Xuan; Talking is holding your tail in your hand and talking in the dark. Metaphysics is the main content of the conversation; Clarity is the elaboration and expression of metaphysics. There is a difference between making it clear and discussing it clearly: discussing it clearly only refers to character comments, while making it clear includes character comments and metaphysical explanations.

The form of peaceful dialogue is that two or more people get together to debate. Chatters generally learn the theory of name debate. Zhang Zhan said in Liezi Zhong Ni that "a white horse is not a horse": "There are many arguments about this theory. The debater is not fluent, so he doesn't care. "

Second, the causes of metaphysics

Early Neo-Confucianism was similar to legalists, because it was mainly through investigating names and facts, especially people, and even being responsible for names and facts, so that talents were commensurate with positions. Metaphysics in Wei and Jin Dynasties has two meanings: one is to give full play to Laozi's thought of governing by doing nothing and guide how to be a supreme ruler. With the development and consolidation of the gate valve, this political proposition is essentially to weaken the monarchical power and enter the government to enjoy its privileges; Secondly, some frustrated adults put forward nature in a cynical mood to oppose the famous religion advocated by the authorities. The former is a Korean metaphysical scholar, while the latter is an opposition metaphysical scholar.

Metaphysics arises for the following reasons:

Since the Western Han Dynasty, the theoretical basis of Confucian classics serving the feudal autocratic rule is the theological idealism of the teleology of heaven and man advocated by Confucian classics, and the superstitious thought advocated by Chen Weixue is developed on the basis of Confucian classics. However, since the Eastern Han Dynasty, with the sharp criticism of materialist atheist thinkers represented by Wang Chong, the theoretical basis of feudal Confucianism has been shaken. On the other hand, during the reign of Emperor Huan of the Han Dynasty, some people used divination to predict that the luck of the Han Dynasty had run out and that "the Huang family should prosper", so as to launch the Yellow Scarf Uprising and criticize feudal famous religions with weapons. Obviously, if feudal rulers still use theological idealism to safeguard Confucian classics, it will be difficult to make concerted efforts, or even counterproductive. Therefore, in order to gain new vitality, we must seek a new theoretical basis.

In the Han Dynasty, learning the Six Classics and observing the etiquette and law were the ways for Confucian scholars to "learn to be excellent and become an official". When he arrived in Ruojian 'an (196-220), Cao Cao practiced the principle of "appointing people on merit", regardless of whether he was born in a civilian, whether he had Confucianism or not, and paid attention to his ability to "govern the country and use troops"; After Cao Pi proclaimed himself emperor, Ding Wei's "being an official with nine accomplishments" and "being a younger brother" became a new career path. Therefore, scholars freed themselves from the shackles of complicated Confucian classics (Confucianism) and complicated etiquette, and turned to study Laozi and Zhuangzi, which are characterized by broadmindedness and debauchery, to attack Confucian classics (Confucianism). Wang Bi's "growing old at ten" is not only his personal hobby, but also closely related to the popular "Feng Xuan" in society at that time.

With the decline of Confucianism and the popularity of Laozi and Zhuangzi, it was not only possible but also the most desirable for the rulers at that time to supplement and transform the original Confucianism with Taoism. This has caused the inevitable trend of the confluence of Confucianism and Taoism, and metaphysics is popular!