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Know some knowledge and doubts
——A brief discussion of the fate of Yi Xue and its meaning of life
Author: Wu Feifei
Source: “Book of Changes”
Time: Confucius was in the 2575th year of Jiachen, Jiayin
Jesus February 20, 2024
Why did the divination book in the “Yi” become the text and source of the most focused text and source of China’s metaphysics? This is a very basic problem in understanding the traditional Chinese philosophy. In the Chinese witch and history tradition, divination is the most important aspect, and the “Book of Changes” is a systematic summary and sacred tradition of pre-Qin divination. Divination faces fate, which is an extremely basic philosophical and religious problem. The attitude of fate reflects the main characteristics of the thinking tradition of its location. In recent years, the author has concluded the Chinese philosophical tradition into the life theory tradition. Compared with the existence theory tradition in the East, it has two main characteristics: it regards life rather than existence as an important topic of philosophical thinking; it does not assume that an eternal and unchanging existence is a reference to philosophical thinking, but emphasizes that all things are changing and changing. These two points are exactly the basis of their destiny philosophy and metaphysical learning.
1. Fate concern and divination
We define fate as the development of life. Many civilizations in the world have had divination phenomena. The reason why divination is needed is because people are anxious about their fate when their career direction is uncertain. But with the establishment of the civilization system, how to understand this kind of destiny and divination is very different. Veber said that the anxiety about unfairness of life is the origin of all liberation religions. He concludes this anxiety into a mythical discussion problem. Whether it is the mythical quest or the rescue religion, they are all precluded from divination, so Eastern religions, philosophy and scientific traditions cannot accommodate divination phenomena. What is its origin? Ancient Roman philosopher Cicero has a very detailed discussion.
In ancient Greece and Rome, divination activities were very popular, especially bird divination and divination, which were widely used. In Cicero’s dialogue book “De Divinsupporters detailed the logic of divination, while the opposing one thought it would have to be abandoned by philosophy. In the eyes of the supporters, whether birds are occupies or divination, what the diviner observes are signs given by God: “People who can correctly explain all these symbols of the future are already very close to the energy of God they explain.” (“Divine Divination”, I.18[34]) Therefore, divination is a method of communion with God, knowing the future destiny set by God. In the first volume of this book, divination supporters define divination as “previous knowledge of what happens randomly” (“Divine Divination”, I.5[9]). But this fate seems to be random for man and certain for God. Since divination is to interpret the signs given by God, it will be published. The fate revealed here cannot be changed. Therefore, in the face of the predicted fate, people do not have a way to explain it. The book talks about the signs that Kesa had occurred before he was killed, but these could only predict the certain endings that would happen in the future, and the most basic way would not allow him to have any avoidance. (“On Divination”, I.52[118]) He later explained that the focus of divination has three sources: God, destiny, and nature.
Sensibility forces us to admit that everything happens by destiny. I mean what the Greeks say is εἱμαρμένη, that is, the orderly circumferences occur from sequences, and these circumferences occur from sequences, each with its own results. This is an immortal truth from eternity. Therefore, everything that happens is destined to happen, and everything that will happen can be found in nature to make it happen. Therefore, we understand that the so-called fate is “the eternal cause of things, including past, present and coming things”, which is not an ignorant statement, but scientific. (“On Divination”, I.55[125])
This causal relationship is always certain, but people may not have enough talent to discover every cycle in this. A prophet with divination talent is a person who can better see this causal relationship. The internal situations of divination, the movements of birds, and other types are all secrets of causal relationships.
This causal determination of decisions is not only the place where divination is supported in the first volume of “Divine Divination”, but also the most basic reason for describing it as the science of the second volume of the same book. In the second volume, which also represents Cicero’s own opinion, the counter-attack pointed out: “As long as you cannot rely on technology or clearly foresee, you can foresee random things through divination.” (“Online Catholicism”, II.5[14]) Here, the counter-attack also argues for the confirmed causal relationship, but only believes that this causal relationship must be cracked with perceptual knowledge and technology, and what divination faces is not this causeInsure the “random thing” in the relationship. The opposition acknowledges sexuality, but he believes that even God has no power to understand what happens occasionally or randomly. Because if he knew it, it would definitely happen; but if it would definitely happen, there would be no randomness. But because randomness exists, there is no pre-existing knowledge about what happens occasionally. But if you deny the existence of sexuality. , if you believe that all work in the present and future is eternally determined and unpreventable, then you must change your definition of divination, because you say, it isPrevious knowledge of what happens randomly. (“Divine Divination”, II.7[18-19])
In this way, the focus of the two conversationalists’ disputes has become whether there is any coincidence. Divination means to give seemingly occasional fate an affirmation, or perhaps to find the certainty in occasionality. But is this possible? The opposition goes one step further and says that if there is completeness and no coincidence, everything is determined by fate. What is the meaning of divination? “If life goes href=”https://twbabyhoney520.org/”>Closing amountIf it happens, he will not escape this disaster; vice versa, when she entered school, it was his luggage that he helped to carry. He also wanted to have her connection. So, I say, what is the use of divination? ” (“Divine Divination”, II.8[20]) Therefore, “either the most basic thing is that you can know what happens occasionally because they are indeterminate, then the most basic thing is that there is no divination; if you go against it, these things can be known in advance, because they are determined by fate, or there is no divination, because according to your definition, divination is the right thing to do with ‘what happens occasionally’” (“Divine Divination”, II.10[25]). Of course, the long and shortness of this conclusion is often in-depth. It indicates the position of divination in the later history of Oriental Thoughts – whether philosophy, religion or science is mainstream, whether people can recognize the contingency, divination cannot be accepted by the tradition of mainstream civilization, but can only be used as a scientific activity on the edge of civilization and is spread among the common people.
The Hebrew Monotheistic traditions do not agree with divination. Deuteronomy 18:10-12 and Leviticus 19:26 both clearly stopped divination. Everything is decided by God. The intermediary between God and man is a prophet. The method of communication between prophets and God is related to the later witch activities, but with the sensibility and normativeness of religion, the color of witches is becoming increasingly faded. Although the content recorded in a large number of prophets is also a reminder of future events by God, it is no longer possible to integrate the art of divination. In “Job’s Notes”, Joob was very helpless and sad in the face of unreasonable disasters. His devotion to God did not prevent all disasters from happening. These disasters would not cause him to provoke a curse of God. Compared with the three companions of trust and blessings, Joob’s trust in God without conditions, and therefore received ungodly destined to receive ungod destined destiny. This kind of unconditional worship certainly eliminates the law of using divination and knocking on fate.
Austin was addicted to astrology in his early years, but after converting to Christianity, he tried his best to criticize the exploration of astrology on fate, pointing out: “What people call ‘fate’ is not a determination of people’s conception, birth, and realization of the true formation of stars, but all relationships and a series of causal links, which makes everything happen.” On the one hand, Augustin admitted that he was unrestrained by will, and on the other hand, he believed that he was heaven.The Lord has decided everything, and destiny is God’s highest will, so there is no real occasion. So, Augustin turned Oedipus and Job’s pursuit of unreliable destiny into thoughts about the source of evil. The Christian world TC:
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