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The image of “faith in the country” and the contemporary transformation of Chinese politics: a philosophical grammar assessment
Author: Liu Liang Liu
Source: Author Author Authorized by Confucian Network, Original “China Science and Technology Journal” No. 4, 2019
Time: Confucius was once in his 2570s The first day of the first day of the moon in Hai Xuan Ji Si
� href=”https://twsugarlover.org/”>号号号号号号号号号. The image of “faith and wealth nationwide” is a metaphorical concept or conceptual metaphor preserved by Chinese civilization. This article further explores the internal structure, profit and contemporary transformation of the image of “faith country” and also observes the common characteristics of metaphors and image thinking and the differences between China and the West through the image of “faith country”. The image of “National and National” contains the inner-external pattern, the original-lasting pattern, and the rippling pattern. The internal-external structure highlights the structural advantages of the center to the outside, and when it corresponds to it, it ignores the internal architectural meaning of the outside world to the center, the unique characteristics of the outside world, and the unique characteristics of the outside world (the family is different from the home, the country is different from the country). The first-lasting pattern and the rippling pattern respectively project the experience of plant growth and stagnant water into the social career domain composed of the body, home, country, and the whole country, and form a characteristic of Chinese thinking. In the current Chinese language, the shortcomings of the image of “family and wealth nationwide” and the shortcomings of the social and political practical aspects introduced by this image cannot be ignored. The different ones are different, and the weak are stronger (different to the country, and change the state of weakness of the country; different from the country, and change the state of weakness of the country), the contemporary transformation of the image of “faith and wealth” needs to be realized urgently. At the level of methodology, this article attempts to conduct philosophical syntax assessment on the level of image assessment.
Keywords: “Family nationwide”, metaphor, imagery, imagery, philosophical grammar
1. “Family nationwide”, we worship the image we preserve
We say that China is a country that is realizing the rejuvenation of the nation. However, what is the “country”?
According to the practice, we need to give the country a definition and find a concept that is more important than the “country” (such as “political group”), and at the same time, we can paint the characteristics of the country that are different from other concepts under this concept (such as the four elements of territory, nationality, authority and authority), so that we can generally be in the abstractDeeply profound in the country’s broad nature, achieving the transcendent and pure nature of thinking. However, Chinese people seem to have a more plain and more concise understanding of the “country”: a country, a country regards the country as its home, and a country is a “big” home. We seem to project our close and specific perception of home onto the country, because of this projection, the country is no longer an abstract remote concept. It is said that “country” is the meaning (concept), “home” is the image, and “country” is the image, that is, the meaning of the image, or the concept of “occupied above the image.
The image of “country” also demonstrates several statements about metaphors from contemporary Eastern scholars such as Lekoff and Johnson. “Whether it is language or thinking and action, metaphors are everywhere in daily life, the conceptual system on which our thinking and action relies on is based on metaphors.” [1] The image of home in the “country” is just a metaphor. We wish our companions “a career that is as high as a sesame flower festival”, or we wish him “a career that is prosperous”, or we wish him “a career that is prosperous”. From the perspective of cultivation, “the height of the sesame blossoming festival” is a simile, “prosperity” is a metaphor, and “development” is an abstract concept. To put it in detail, there is no metaphor for “天” and “天” in the original form: “天” (天) is from “天”, and the arrow is fired, and it is stretched out smoothly; “天” is from “天”, which means “天”, which means “天”, which means “天”, which means “天”, which means “天”, which means “天”. It’s just that they now seem to be a depleted metaphor of death in the concept of “development.” In contrast, the image of home in the “country” is still a living metaphor, and it still has an impact on the formation or extreme or absolute impact of the conceptual metaphor of the Chinese people. The family reactions and national shaping that occur in modern China have tried to eliminate this “national” image in an extremely vigorous way, but it has survived strongly (or firmly) through various changes. Blessing? Huo Xi?
The image of “country” has a long history and can be traced back to the pre-Qin Dynasty’s image of “country and nationality”. The most famous one is the first chapter of “Big School” (Zhu Xizunzhi is the department of “Big School”. Wang Chuanshan’s “The Complete Tale of Reading Four Books” directly marked as “Sages” [2]) said: “In ancient times, those who wanted to make clear virtues of the whole country first govern the country; those who want to make the country first govern the family first; those who want to make the family first cultivate their body.” “Mencius: The foundation of the whole country is in the country, the foundation of the country is at home, and the foundation of the family is in the body.” Similar terms are not limited to Confucianism. For example, in Chapter 54 of Laozi, “When you cultivate it in your body, your virtue will be true; when you cultivate it in your family, your virtue will be excess; when you cultivate it in your country, your virtue will be long; when you cultivate it in your country, your virtue will be prosperous; when you cultivate it in your whole country, your virtue will be universal. Therefore, you can observe your body with your body,We should visit our families, visit our country, visit our country, and visit our country. Why do I know how the whole country is? With this. “Since the pre-Qin period, “the whole country” is one of the most basic images that Chinese people understand the world and guide the reality of individual life and social life. The “conceptual metaphor” here is equivalent to metaphorical concepts (metaphorical) concept), because of the two sides of the same image (metaphor) and the meaning (concept).
According to all understanding, metaphor is a practice strategy and a verbal meaningful point. Leccauf and Johnson remind us to pay attention that some metaphors are “metaphors we live” (metaphors we live) By), we rely on these metaphors to preserve ourselves, and we built a conceptual system for the action of understanding the world and moving. Lekoff and Johnson called these metaphors metaphorical concepts (metaphorical) concept). [3] Language is not something that lies in people or the world, but a kind of influence and interaction between people and the world. Our concept is metaphorical, and the corresponding reality is: “Many of our activities (controversy, problem solving, budgeting time, etc.) are essentially metaphorical. The metaphorical concept that carves our daily activities constructs the reality before us. The new metaphor has the energy to create a new reality. This energy begins to influence when we start to understand our experiences according to metaphors; when we start to act according to it, it becomes a deeper reality. If the new metaphor enters the conceptual system of our activities, it will change the conceptual system, knowledge, and activities generated by this system. Many civilization changes are caused by the introduction of new metaphors and the demise of old metaphors. For example, the real part of the world’s civilization transformation is to introduce the metaphor of “time is money” into these civilizations. ”[4] The image of “faith nation” is easy but not easy in the transformation of Chinese civilization. Based on this, we can say that the image of “faith nation” is a metaphorical concept or conceptual metaphor preserved by Chinese civilization.
We are href=”https://twsugardaddy.org/”>Baoqing.com explores the internal structure, benefits and contemporary transformation of the image of “faith nation” and observes the common characteristics of metaphors and image thinking and the differences between China and the W
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