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Hu Yang’s religious experience (Twelve-point belief in Confucius)
Author: Zhuo Yu
Source: Author Authorization Confucian Network Published
“Yanya Kangcheng Book Academy” WeChat public number
Note:This article includes subtitles for the editor
Worship God to the gods without gods
Hu Ying was born in a family of “monks and Taoism without evil”; his father was a judging Cheng Zhu’s judging, and he was very sad about the monks and men, but his son was less than 4 years old. After his death, his brother who could hold his doorstep went out to work again, and the mothers at home were unrestrained and worshipped the Bodhisattva Immortal. Xiao Hu often went to the hall with his mother to ask for the blessing of the sound. At the same time, he also learned that his companions used paper boxes to make holes and knelt down to Confucius’ noses. This made his mother very excited and hoped that Confucius’ spirit could bless him to become famous after reading books.
Because of father’s fortune, Xiao Hu was able to read books; because of mother’s gift, Xiao Hu was able to read books. Baobao.com With his own talent, he can recite books by himself if he is under 8 years old. I read a book of heaven in one thought, “As proposed by my second brother, the teacher and the teacher made me read “Information and Generalization”. … This reading history made me very interested [②],” which made him discover the “Divine Discussion” of baohuanfan Jing. He recalled:
“When I was 11 years old, I was so comfortable with Zhu Zi’s “Primary School”. It was not too good to memorize this book. I remembered that the theorist quoted the historian Sima Guang, who attacked the land and the land, and was generally worshipped. This passage said: ‘The body is decayed and the spirit is also dispersed. Even if there is a stew and pounding, it is useless.’ This seems to be very reasonable, and I opened it. I began to doubt the idea of judging after my death.
Short afterwards, I read Sima Guang’s “The General of the Contributions” and after reading a paragraph in 136 volumes, I became a godless writer.”[③]
In the same paragraph, Xiao Hu Yangxi discovered Fan Zu’s anti-causal remarks, which shocked his thoughts. From then on, he became a believer of Fan Zu and Sima Guang [Baoqing.com ppt④]:
“He (Fan Zu) and Sima Guang’s divine deeds taught me not to be afraid of being afraid; his causal theory taught me not to be afraid of being rejected. I like their words because they teach me not to be afraid. I admire their words because they teach me not to be afraid.”[⑤]
So he didn’t want to worship God and Buddha with sincerity. At the age of 13, he even made a “destroyed statue” and was so drunk that he was possessed by his mother as a ghost.
Fan Zu left a mark in Feng’s heart. From writing “No Ghost” to writing “No Ghost” at the age of 16, he used Fan Zu’s theory to eliminate science, and to discuss Fan Zu’s philosophy with his companion in his letter, his interest in Fan Zu has been durable [⑥].
The estrangement with Christianity
In 1910, Hu Ying, Zhao Yuanren and Zhu Kexing helped to study together at the americanapple message board. These 20-piece little hairs have been away from home for the first time for the first time. The Chinese-style Homesickness has been aroused by them. Americans, especially Christians, have a sensitive sense of the emotional needs of international students, so they take advantage of the situation to talk about the doctrine of “love” to them, and have a warm reception to make them feel as if they are so handsome.
The Christian sect is the church closest to Hu Yang, which he later called the “most conservative” church [⑧] in his speech – the Catholic Society (also known as the “Quaker; Society of Friends). There are three main themes: 1. After reading the communications of Voltaire about the British meeting, he is very interested in its history and Master Kaishan. 2. One of his French teachings is a focus of the church member. He searched for keywords with him in private: Protagonist: Ye Qiuguan | Supporting role: Xie Xi is not wrong. 3. The church members will believe in Jesus’ incompetence and incompetence, and will be very integrated with him in the belief that Lao Tzu’s incompetence [⑨]. In addition to discussing the ecclesiastical education and the Muermen education, Hu Xingxi often gave lectures in conferences.
Hu Xing’s feelings for Christianity are getting deeper and deeper. Once he participated in the summer gathering of the “Chinese Christian Students Association”. He was moved by the “rescue” that the meeting was dedicated to proclaiming [⑩]. The meeting finally stood up with the other six people and said that he wanted to be a believer in the Jesuit”[11]. Fortunately, it became “speaking” after that and it did not become a reality. A large number of philosophical studies, popular science reading and the constant troubles of young and unreliable thinking made him quickly awaken from religious passion. He began to hate Christianity’s moves to capture people with emotion, began to attack the arrogance and inexplicability of the priests when preaching, began to doubt the history of Christianity, and began to react to the unity of denominations and the disagreement of religion [12].
But the reaction was not final. He always expressed his greatest respect for the cooperation of various Christian sects in worshiping the Holy Book [13], and he always had friendly contacts with people in the church. After studying in China, he also served as the head of a Christian school and often received invitations from believers to participate in various influences. Until his late years, he still sent the Holy Book to others and told his friend in the letter that he had been moved by reading the Holy Book, but he always believed that “I think I am a godless person” [14]. He often said: “I am a person who does not believe in God, but I am grateful that this society can tolerate me not believe in God, so I have been self-disciplined throughout my life. I should tolerate all those who believe in God in the world should respect all those who trust in religion with sincerity. I am a little bit of the subtle intention of society tolerate me. [15]” It is also possible that he made an exception, and he used the “unlimited” of Christianity as a “back textbook” in Tolerance and Unrestrainedness (1959).
Studying monks Baocai.com, denounced the monks
Studying monks was a branch of Hu Xing’s country. In 1925, he published his first Buddhist essay, “The Legal Methods of Discussion from the Translator” [16]. Since then, except for the mid-17 years from 1935 to 1952, he has written hundreds of thousands of Buddhist works. His research and discussions focus on the Lord, who made progress with “test” and rarely taught his own thinking. This is because he does not believe in teaching and does not want to spread it inadvertently, but the origin he gave is very similar to Cai Yuanpei, that is, first understand the true history of teaching, then describe its thoughts and the next objective assessment. Unfortunately, his discussion was criticized by a large number of people. Xiao Mu said that he “don’t understand the priest”, Liang Shuming said that he “can’t find any trace of religion”, Lin Yutang said that he “had a lack of secrets about religion[17]”, and Tang De simply said that if he did not believe in religion, he would not be able to understand religion[18]. But he has always been self-benefit and it is difficult to study it objectively if he believes in religion. This is naturally also the place where he has demonstrated the “one-on-one” energy. Religious scholar Chun Yulie commented: “Hu Xing is the first place in modern Chinese history to stand for non-pervasive people. With the eyes of thinking about history, Song Wei had to reply: “It’s okay, I’ll come back and take a look.”. “The attitude and method of history study people who study the history of the clan. ”[19]
Hu Yangsheng’s important academic contributions are two aspects: (1) He discovered a lot of new information about the clan that had not been buried and ignored before, and carried out scientific cleaning to the best of his ability. (2) Liquid the clan’s “original face hole”; although each family is concerned about him The liquidation was very different, but it was impossible to overturn his views from the most basic level.
The middle-class figure in modern teaching was the lay Buddhist Yang Wenhui (Renshan), and the representative figures were Taishu, Euro and Yang Jingwu (Xiong Shili and Liang Shuming later turned to Confucianism). Hu Baoqiang softwareYang Renshan was “not born at the wrong time” and did not come, but Yang Renshan’s Sun girl Yang
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