In a word, the main point of staff sergeant doctrine is to get rid of metaphysics, which can also be regarded as the beginning of staff sergeant doctrine. "Metaphysics" here refers to the conceptual system of "physics" and the so-called "natural" theory, such as the relatively clear and clear academic system of science, philosophy and law that we are familiar with now; And the concept system with "ethics" as the core, such as morality and emotion. Breaking these relatively solidified systems can clear the way for the staff sergeant to continue to "surpass" and "self-improve", thus opening the way. However, it needs to be emphasized that all the training contents in the stage of sergeant's road must be completed before starting to learn sergeant's road. At first, staff sergeant doctrine was very different from corporal doctrine and sergeant doctrine. In corporal doctrine and sergeant doctrine, we have always emphasized establishment and achievement, including inheritance and creation, and so on. When it comes to Staff Sergeant Road, we say we should first get rid of it and let it go. So, what do we need to break? Nature will not be a pure "void", and the void does not need to be broken. In fact, we want to say that it is better to "deny" than "break" with the concept of dialectics, because the purpose of our breaking is to better inherit.
In order to make this process more vivid, we can learn from some Buddhist rhetoric. This is the so-called concept of "self-discipline" and "heteronomy". What we are trying to break is "self-discipline". We have seen a concrete way to break the obsession with the uncertain concept of "individual" through a reasonable and broader world perspective. At the same time, we actually did a little work to break the "law-discipline" through the history in the sheriff's discipline. But the real and complete elimination of "law enforcement" began on the road of staff sergeant. In Buddhism, there are very strict conditions and specific methods for how to get rid of "self-discipline" and "law-abiding", and we can learn from its way of thinking appropriately. To put it simply, Buddhism must first establish a world, and then it will be broken. Of course, this is a unique world view of Buddhism, and we don't judge it arbitrarily. We only emphasize the "existence" of this world, which is embodied in Confucianism and is the historical world pursued by our sergeant's way, which is the proof of why the sergeant's way is the necessary ladder of the sergeant's way.
At this point, we can talk about the Confucian worldview. Generally speaking, compared with the existence of two worlds clearly expounded by the religious system, one is here and the other is there, Confucianism is regarded as a kind of cosmopolitanism, that is, the so-called secular world in which we live. Of course, we can't say that this view is wrong, but through our research on the whole road of scholar, we can also see that at least this understanding is incomplete and inaccurate. It is true that Confucianism does present a world on the surface, but this world contains three relatively independent worlds, which are interdependent, interrelated and distinguishable. This is the superficial world of corporal Taoism, the historical world of sergeant Taoism and the "transcendence" world of staff sergeant Taoism. The isomorphism of the three worlds has created what we call the real world. This is the true connotation of Confucian one world and the essential feature of Confucian world outlook.
As we have said before, the core of the corporal's way is filial piety, and the core of the sergeant's way is loyalty and forgiveness. Therefore, the core or essence of the sergeant's way can be directly borrowed from Confucius' assertion in The Analects, that is, the so-called "my way is consistent", and the more familiar definition of "one" is actually the whole Analects. Obviously, "benevolence" is beyond the reach of language or any other tangible way. We can only sketch it out in descriptive words. That is, "benevolence" is the unity of subject and object, experience and transcendental world, and heaven and earth; "Benevolence" is "pure and complete", with no inside or outside, and they are different from each other. It is vast, subtle and boundless, with no beginning and no end. To tell the truth, this kind of benevolence is actually very close to the concepts of "God" in monotheism and "Buddha" in Buddhism. If there is a difference, it is only a difference in temperament. We won't talk about it. So now it is not difficult for us to understand that when Confucius said benevolence, I meant the true and highest benevolence mentioned above, not the benevolence in the ideological system. His attitude was so cautious and solemn. Generally, he uses words like "almost benevolence" or "unknown benevolence" and never uses "benevolence". It's simple. If "benevolence",
With this understanding of "benevolence", the practical significance of "benevolence" we are going to talk about below is actually the state of "near benevolence" mentioned by Confucius, or an attitude and appeal of pursuing the ultimate and transcendence, so the cultivation of this attitude and appeal is the core of the way of a staff sergeant. Naturally, according to the Confucian spirit of rejecting emptiness and emptiness, we should thoroughly implement this appeal and realize the existence that can be touched in some way. I think this existence can only be "real beauty" and "real art" that can express this beauty. In this way, the specific content of the Staff Sergeant's Way was established. Simply speaking, it is the cultivation of aesthetic ability, that is, the formation of artistic appreciation ability and creative ability.
At this level, it is obviously unnecessary and incapable for us to make any comments on the personality characteristics of the so-called staff sergeant, because this is far beyond the scope of language, and beauty can communicate with the world in its own way. Similarly, the staff sergeant at this time cannot be defined by the social standards or external standards we used in the last article to describe corporal and sergeant. In a word, the staff sergeant who lives at the top of the Confucian world is mainly active in the art world, but in the reality or historical world we are usually familiar with, there is no trace to be found.
In the way of foot soldiers, we used to focus on learning all kinds of "reasons", so in the way of foot soldiers, we must first destroy the foundation of all kinds of "reasons" on this basis, which is the main content of corresponding "learning" in the way of foot soldiers. We say that no matter what form of "truth" implies an ultimate appeal, that is, the pursuit of so-called "truth", but does such "truth" really exist? Like a shining jewel embedded in an unattainable sacred crown, after countless hardships, pains and tribulations, we can finally crawl at his feet, lift his veil and take a look at his face with awe. In fact, we want to say that this situation is a simulation of a concept unique to the monotheistic world, so we won't discuss it here. In the Confucian world, there is no so-called truth outside people, and the reason is simple. This absolute judgment runs counter to the open holism held by Confucianism, and it is simply incompatible.
One of the important reasons why the Staff Sergeant Tao must be based on the practice of the Staff Sergeant Tao is that the "reason" emphasized by the Tao will come to an end in step-by-step exploration and constant approach, which is determined by the metaphysical nature of the so-called "Neo-Confucianism". In this way, its contradiction and unreality can be fully exposed naturally, thus naturally guiding the practice of Staff Sergeant Tao. The breaking of the online concept system laid the foundation for the staff sergeant, and on this basis, the staff sergeant would gain the real ability of "learning" and "learning" Only in this state will there be what Confucius said, "Isn't it pleasant to learn from time to time?" It can be seen that the Analects of Confucius, as a Confucian classic, is not as easy as it seems.
Similarly, in the way of the staff sergeant, there is also the old problem of "standing and breaking". What kind of existence is "standing", that is, "learning"? It's hard to describe in words. We can only simplify it. It is a state of being defined by Confucius, similar to "carefree". Compared with narrow thinking, we can simply understand it as an expression of emotion and an artistic existence. Or Hegel's concept, a more appropriate but somewhat roundabout concept exists, the so-called living concept, living spirit, pure concept.
In this way, we have gone through the sergeant's road from the initial "learning and learning" to the current "learning and learning", a reincarnation. The difference is that for the latter, we no longer ask questions like "why", just as we no longer ask why life exists, because "learning and learning" itself is the form of our life and our way of life. What the Staff Sergeant Dao achieved is such a state of life. For such a life, we no longer ask him where he comes from and where he is going. We just constantly improve and guide ourselves, that is, "learning", and then precipitate into deeper emotions and intuition in time. This is "learning", and then we will breathe with the world and take the fate of * * * as the final destination. Obviously, this is an open and developing world, a world of master Taoism and the ultimate expression of Confucian world outlook. The staff sergeant we are talking about, that is, the "gentleman", is the representative existence of this world, that is, the person who has the ability to "learn and learn" independently.
Let's use some space to talk about what a staff sergeant must learn. Learning alone is obviously incomplete. After all, the so-called learning has a stronger flavor of methods and attitudes, and it is still necessary to return to the specific content of determining this method. Then this specific and formal content is the core of the Staff Sergeant's Tao mentioned above, that is, aesthetics and art. Obviously, this is a very profound topic, far from being described in a few words. Even if we resort to the so-called monograph, we can't solve the cognitive problem of artistic aesthetics well, which is why we have repeatedly stressed that the practice of sergeant's way must be based on sergeant's way. Without the cultivation of rational spirit and historical emotion in the master's stage, we will never have the ability to distinguish between true and false, let alone real artistic beauty. In fact, in the so-called field of beauty and art, because of its indescribable fuzziness and highly abstract characteristics, hypocrisy and falsehood far exceed real beauty.
Therefore, on the basis of the ability of the staff sergeant, we can simply explain the training content of the staff sergeant. To be divided into two parts, we must first have a considerable degree of cognition and practice in a specific special art field, such as poetry, calligraphy, music and so on. This learning content is horizontal, or structural, and it is the material and content basis for continuing to explore the art field. Without this ability foundation, it will only lead to dogma and rigidity. The second is the historical method, which is the method of Confucius, the method of Confucianism, and the method we have always admired. Here we concretize it into the study of art history and aesthetic history. This is a vertical and rational method, which can correct the common deviation and over-technical bad tendency in horizontal learning, ensure the balance and normal progress of the whole learning process, and at the same time have the ability to make necessary judgments and attempts on the possible future direction of this particular field, thus pointing out the possible future direction.
Finally, we will summarize the practice and characteristics of the Confucian road through comparison. Generally speaking, religion is the highest stage of human thinking and emotional development, which can be said to be a symbolic product of human civilization, and can even be used as a yardstick to distinguish "people" from "non-people" to some extent. It is for this reason that all truly mature and relatively complete religious systems need a lot of hard and unusual study to gain something. The same is true of the branches of monotheism and Buddhism that we are familiar with now, but due to their inevitable mystification tendency (monotheism and Buddhism are essentially the same thing, and the relationship between them is mutually negative), a large number of such characteristics naturally exist in their specific learning process, or in the process of monasticism, which is described in our special article. This is basically not the case in Confucianism, which is the characteristic of Confucianism's "understanding". In this way, there is no mystery in the process of Confucian gentleman's practice, and everything must be tested in what we call the three realms, without any falsehood. Of course, as far as the overall development of human civilization is concerned, this cannot be simply said to be the so-called advantages and disadvantages. We just emphasize that this is a unique feature of Confucianism.