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The Way of Three Talents and the Balanced Art of Chinese Civilization
Author: Tang Civilization
Source: The author authorized the Confucian Network to publish, original “Chinese Civilization” Spring 2022
[Abstract] “The Way of Three Talents” is the simplest integration of Chinese civilization beyond order, and has a clear corresponding relationship with the four-element structure of Voglin’s original existence. After expanding the theme of equilibrium of consciousness into equilibrium of education, through a profound analysis of a passage in “The Doctrine of the Mean” about the way of the saints, we can conclude that the strong cosmic sermon in Chinese civilization is not as Voglin thought under the influence of Veber, but is an incomplete and incomplete expression of energy breaking through, but is interested in the main consideration of equilibrium of education. This provides a new perspective for us to understand the artistic characteristics of Chinese civilization – which are more similar to the philosophical characteristics of Greek civilization and the religious characteristics of Israeli civilization.
The out-of-order of Chinese civilization is used in the “Yi Ji” to combine the “Three Talents” in the simplest method:
The Book of Changes is a book, and it is widely prepared. There is the way of heaven, human nature, and tunnel. It combines three talents and two, so it is six. The sixth is not another, and it is the way of the three talents. (“Xien Zi”)
The work of the sage in the past was to reconcile the principles of life. Therefore, the way to establish heaven is called yin and yang; the way to reach the age is called soft and yin; the way to establish people is called benevolence and yi. It combines three talents and two, so the six paintings of the Book of Changes form a hexagram. (“Yu Zhi Gua”)
The “Three Talents” are also called “Three Odds”, which means three real ones that are beyond the order. The unique position of “going with Liuhe” in the six-way relationship is exactly the same as that of the white people. It is precisely in this meaning that we can say that the three talents are an international philosophy. From the symbolic method, “heaven”, “earth” and “people” all need to further understand the location. Cheng said: “The heaven is spoken by form, the emperor is spoken by the master, the ghost is spoken by function, the god is spoken by wonderful means, and the god is spoken by character and pronunciation.” [1] This passage clearly explains the two important meanings of “heaven”: one is used in form, often refers to the universe in connection with “earth”; the other is used in master, that is, to refer to God as the creator of the universe. It is not difficult to understand how these two meanings are connected: God created the six-union and all things that form the universe. Therefore, “Heaven” can be associated with the place where God lives and refers to the God who created the universe, or the time and space structure of the growth of all things in the universe. “Earth” is often used in conjunction with “Heaven” and refers to the universe created by God. In many languages, although it only mentions heaven, it actually includes the earth. As for “people”, on the one hand, it can refer to the human spirit and the body of the person where the human heart lives, and on the other hand, it can refer to the human society, that is, the human relationship that is in harmony with the family, country and other bodies. Let the “god” understandAs God, he understands the “earth” as the universe and interprets the “man” as the human heart and human nature. We see the equality of the four-element structure of the original existence that the Sancai of the Book of Changes and Voglin calls. The heaven and the earth respectively correspond to the gods and the world under Voglin, and the human heart and human nature respectively correspond to the people and society under Voglin. We show the three-talent structure above.
For this picture, the need for supplementary explanation may be to put the body and mind as one when analyzing the two. living the club, and home as the other. As for the former, Voglin naturally emphasizes the special meaning of human spirit in the historical process of human social order construction, but he also specifically pointed out that human consciousness is always “specific consciousness”. In connection with this, human body existence is an indefinite element that we understand that human nature is indispensable or lacking:
Human consciousness is not something that is casual, but always those specific individuals. Therefore, the idea of preserving power with the foundation is not his nature, although it constructs a special nature that separates people from other existences. This is because consciousness is always based on the human body preservation, and this links him with all domains from inorganic to animals. Following Aristotle, we call this characteristic of man—that is, man as a constriction of existence in all domains—a synthetic nature of man. A specific person carries its preservation according to his own consciousness, but what he wants to do is not only his preservation, but also his preservation in his life. [2]
In general, the body and the mind are both real, and the two should be considered together. In Voglin’s view, whether it is based on the mind and completely neglecting the body to construct the order of thoughts, or based on the body and completely neglecting the mind to construct the order of thoughts, they all mean concealment of reality, and the results are real and therefore they are all related to spiritual pathology phenomena. [3]
For the latter, the family and the country are important ethical fields for the social preservation of people. They are related to the five ranks of father and son, husband and wife, brother, companion, and monarch and minister, which are highly valued in the Confucian classics. Therefore, they are the “social” in the original “company” of Voglin. It is necessary to illustrate that in the Confucian classics, just as the body and the mind are considered one, the family and the country are also considered one, so I use the symbolic situation of “home-country” to express this. As for the fact that “national” and “family” are not juxtaposed in this extremely symbolic expression, it is because we consider that the big world is actually what the whole country points to, and this point has obviously been presented in the picture. Something worth paying attention to may be the relationship between body-mind and home-country. Since KongThe standing of the teaching is the recognition of human elements and whether it is possible to leave people’s ties, then the connection between the body-mind and the home-country is not difficult to see. [4]
The symbol of “Tao” in “The Way of Three Talents” is equivalent to the symbol “as the reality of the process” that Voglin calls. Although the three talents can be divided into the way of heaven, tunnel, and human nature, it is actually just one way. In this way, the three major ways of heaven, earth, and man are actually gathered together with their own unique methods and influences. If we discuss it with the source of the Tao, the Tao is the way of heaven; if we discuss it with the implementation of the Tao, the Tao is the tunnel; if we discuss it with the action of the Tao, the Tao is human nature. This is just as Zhu Xi said in “Explanation of Taijiu Pictures”, “After the Tao is broken, everything is revealed, so there is a difference between the three talents.” [5] The Tao in heaven is called yin and yang, and the earth is called soft and yin. Therefore, the birth of all things is based on the use of atmosphere and quality; the Tao in man is called benevolence and volition, and the transformation of all things is based on the achievement of virtue. Yin Yang, softness and benevolence are all attributed to the process of life, so the way of the three talents is the way of life. In the symbolic expression of “life”, the first “life” refers to the birth of thousands of things, that is, the “all things are transformed into alcohols” in “Yi Ji”, that is, the atmosphere and form transformation mentioned by Cheng and Zhu, and the latter “life” refers to the transformation of thousands of things through humanities, that is, the “all things are transformed into birth” in “Yi Ji”, that is, the virtue transformation that I have learned based on the thoughts of Cheng and Zhu. [6] From this we can see that the use of “birth” has actually clearly expressed the differences between heaven, earth and man in the process of physical and chemical cultivation. Regarding the relationship between nature and humanities, if it is said that gastronomy and form refer to natural birth, and virtue refers to human civilization, then the use of “birth and life” clearly expresses the continuity between nature and humanities.
The establishment of the three talents is based on the sages. This is a main dimension to understand the three talents. As shown in the above quotation, the sage wrote the Book of Changes in order to “supplement the principles of li
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