The Way Of "Transformation Of Substance And Function"

Li Daochun live in the Song and Yuan Dynasties period of social upheaval. Heperished in Southern Song Dynasty had a deep experience of the lessons learned. His"Extension of Mean and Harmony" theory speak through "Transformation of Substanceand Function" value. Which is, in fact, in view of the Late Southern Song Dynasty alarge number of scholars who only know making deeply influenced byneo-confucianism infiltration micro in the "Substance", is widely applied in "Function"and I do not know the actual situation, and that is designed to overcome the mainstreamideology of the era of "Sbustance" and "Fanction" theory of biased and value to reasons.As a Taoist thinker, Li Daochun " Transformation of Substance and Function " thoughtis an important development of body by thought of Chinese philosophy. As anresearcher of Inner Alchemy, Li Daochun also to learn from the north and south twoprinciple, established Inner Alchemy sent in learning theory and practice method,thought " Transformation of Substance and Function " of the highest goal and theservice. Li Daochun pioneered by Alchemy in theory and practice, deeply influenced thelater in the development of Alchemy Yuan Dynasty. In Li Daochun sent Alchemymethod research, also is in Alchemy study is very important part of.Main content of this article by the introduction and text (altogether six chapters)composed of two parts.In the introduction part mainly point out in this article, summarized and concludedon the basis of previous research results indicate the originality of this paper, especially,points out that the originality of this ideology embodied in: integrating existing researchresults and through independent thinking, will be the core idea of Taoism Li Daochunsummed up as " Transformation of Substance and Function ". The text is on the original sum up to Li Daochun thought.The first chapter is given in the previous research on Li Daochun lack of detailedstudy and the life and academic background of the thought and absence of instructionsto set up. Best.i though this chapter for more space for the life and the questions thatexist in the academic activities in the place, but the idea center of gravity is with thehelp of the ancient and modern scholars about ideological achievements, examines LiDaochun time, especially its thoughts of historical and cultural background, to illustrate,Li Daochun is impressed by the Southern Song Dynasty scholars heavy "inner sagehood" and light "outer kingliness", heavy "substance" and light "function", then he putforward his " either substance or function " in thought, the doctrine of "Extension ofMean and Harmony" is the expression of this thought theory model. This is based on theideas of the ancient and modern scholars made a logical inference.Second chapter is about "Extension of Mean and Harmony" theory and the theoryof Taoism, Taoist "Embrace Equilibrium" in the development process of the comb, inspecification, Li Daochun the theory mainly to express his "Transformation ofSubstance and Function" service, which in theory form by using "Substance andFunction" category to think and says, the "Equilibrium" for the "Substance" and"Harmony" to " Function " of "Extension of Mean and harmony ","EmbraceEquilibrium" of Taoist school and Taoism thought is inherited more, its value is directedtoward "Dependent Variable".The third chapter is to follow the inherent Li Daochun " Extension of Mean andHarmony " theories "Dependent Variable" in the view of value orientation to examineand discuss its Permancent and Changeable. Its "Permancent" and "Changeable"category is the category of "Substance""Function" the theory of form. From the"Lao-tzu","Book of Changes" research shows, Li Daochun attaches great importance to" Permancent " the unity of opposites of "Changeable": the " Lao-tzu " theory is oftenas the characteristic, the theory of " Book of Changes " to learn to becomecharacteristics. Reflect its Study of Lao-tzu and Study to the thought of "Lao-tzu" and"Book of Changes" organic integration.The fourth chapter is then in more detail in chapter inspects Li Daochun heart sexology "Movement" the "Quiescence" category. Press Li Daochun thought intrinsiclogic, metaphysics " Permancent " and "Changeable" the specific meaning isimplemented in a worldly "Movement" and "Quiescence", the heart sexology is todiscuss the relation of " Movement "" Quiescence " as the theoretical characteristics.The concept of "Original Mend" is said with "Dao" Vacuity Quiescence mood of doingnothing. In Li Daochun view, is the heart of the original state, is called "Mind of theWay" gradually. Unlike Mind of the Way difference lies in the movement gradually, andthe heart movement is can be mutual conversion and culvert perturbation, from the heartto Mind of the Way regression needs gradually so that virtual assert my time as a basis.The fifth chapter is to further examine Li Daochun " Extension of Mean andHarmony " thought embodied in the view of relation between "three religions", pointsout the Li Daochun by "Mean" unity of Confucianism, Buddhism and Taoism, which ishis thought of "three religions unity" theory.Chapter6is the Li Daochun "Transformation of Substance and Function" ideaembodied in the Internal Alchemy theory, think that the science of uniting the theory isbased on "alternating with inaction and noaction" ideological characteristics, and pointsout that: in Li Daochun Alchemy in learning system, and inaction are used alternately,promising to "Life", that is a reflection of "Function" target; And noaction can led to"Human Nature", this is the embodiment of the "Function" dimensions. In Li Daochuntheory, the most distinctive "Profound Location" is used, the movement, the change ofinside and outside of channel, the ideas of can not hair, hair, and fit for a, it is also theembodiment of "Sbstance and Function" thought.In this paper, after the last one for Li Daochun several classical evaluation as anepilogue.