【甜心寶貝一包養網楊國榮】基于“事”的世界

[Keyword]

The real world/original world/”thing”/”thing”/”thing”

[Note]

There are differences between the real world and the real world, and the real world is made of “things”. People deal with “things” through “things”, and “things” are mastered and regulated in the process of human affairs. The development process of “things” is also a process in which the meaning of “things” is constantly presented. The world born in “things” specifically represents the existence of a person’s human being. Its internal characteristics are that it not only touches the real world but also relates to the value world. Pay attention to the reality of the world, and at the same time, demandPrevent the transformation of “things” into “heart” or “things” into “word”. Taking “things” as the source, the real world has also confirmed its authenticity while refusing to exist.

What is a “thing”? In summary, “thing” can understand the activities and results of people. Human activities are the “being” of human meaning, and what is called “thing is what is happening” (Korean Feizi·Yu Lao”). This “thing” in this meaning is firstly opposite to “natural”. Xunzi once pointed out this point in a brief manner: “It is natural to be natural.” (Xunzi·Zhengming) “things” represent the influence of people, and “natural” means that human influence has not yet been involved. Therefore, “things” and “natural” form the opposite ends, and “nature” are different from each other. In Xunzi’s view, the nature of the original level is still beyond human influence, and its characteristics are natural without “things”. The above understanding of the relationship between “things” and “natural” highlights the relationship between “things” and people and their activities in one aspect. From the transformation and education of Liuhe to activities such as economy, politics, ethics, science, art, etc., “things” have developed into multiple forms. To extend it, human activities are both about actions and knowledge. From the perspective of broad-minded “things” also involve knowledge and actions.

The “things” in the above domain begin with the dynamic process, which can lead to things and things in one step. Things and things are manifested as the result of human activities. Differences from things that are “non-doing but natural”. Things are objects that have been influenced by people and have been divided into differentiated notes. This object is directed to meet people’s needs and shows a variety of forms. In terms of extended meaning, things also refer to comprehensive social phenomena, such as “old things” and “rebirth things”, etc. This type of thing is also the product of human activities: in the case of “things”, the two are divergent.

Relative to specific products or results that are expressed as “things”, the event displays more of a completed behavior process. It can be composed of a single behavior process or it can be expressed as an occurrence behavior series, whose content touches various aspects of the human life. As a completed behavior process, the affairs are equally inseparable from human activities. This monopoly affairs are analyzed from the so-called “physical affairs” needs: if physical affairs occur outside of human influence, such as thunder and flashes formed by the interaction of the cloud layer itself, they can be regarded as natural phenomena; if physical affairs occur under the conditions of experiment, they are no longer pure natural phenomena, but rather the formation of a broad-based affairs that integrate into “things” and become the structure of a broad-based affairs involving people.

What is opposite to “things” is “things”, and “things” first appear as an existence that is opposite to people. “Big Science” once pointed out: “Things have their roots and ends, and things have their ends. Knowing the order and ends, they are close to the way.” “Things have their roots and ends” is from the theory of the essence, focusing on the structure of the essence of the “things” itself; “Things have their ends” is based on human activities.In words, important aspects focus more on the order of reality. The objective regulations of this body are related to the actual order of the person’s own activities. The two have their own regulations, but they are related to each other. The so-called “knowing what is in the order of care” is to seek to grasp the actual relationship between “things” and “things” and achieve “things” from “things”. In “Big School”, the differences in regulations on “things” and “things” and their mutual relations are in line with the conditions of Tao. From this, we can see that the “thing” in the above field represents two forms: one is an object of the knowledge and action field that has not yet entered the human world, and this form of “thing” can be regarded as an original existence; the other is an object of the “payment” that has entered the realm of knowledge and action field. This form of “thing” is close to the “place” mentioned by Chinese philosophy. Its characteristic is that it has formed an object-related relationship with people and specifically represents “the one who is waiting for use in the environment.” In the field of philosophy, how to prevent the objectification of people is an unavoidable problem, and this logical condition that is pursued is the difference between people and “things”. Of course, as discussed later, the “things” that are related to people can also move on to the process of engaging in human activities and become things through the process of human influence (working) of human beings. In fact, things that are the result of human activities are often based on the process of human influence (working) on ​​the “thing” and things related to it also appear in a corresponding transformation form of “thing”.

Heidegger once divided the objects of divergence expressed in the word “thing”, which include: what can be touched, reachable or visible, that is, what is on your hand; what happens in the living world under this or that condition; what Kant calls it’s own body. (Heidegger, p.5) This insight notices that the broad objects are both touching and naturally existing (such as objects themselves), and they also concern the objects that have entered the realm of knowledge and action (things on your hands). However, “what happens in the world” is regarded as “things”, and Heidegger’s belief in the quality of “things” and “things” has not been given sufficient attention. As mentioned earlier, “things” first express the real activity of people, which is precisely this regulation that makes it different from “things” that are the objects of human influence. The above connotation of “things” seems to be outside Heidegger’s vision, and the ambiguity of “things” and “things” not only restricts the