"Fate" and "view field" #2

In fact, the author is the one who explores the question of abandonment in real life.
As discussed earlier, the question of fate and thinking is largely divided into two areas. one is the quality of having various extraneous restrictions that humans have to face reality It's whether you have or not, and the other is, what is the way to solve this kind of extinction that surrounds people's lives? Now, we'really, It can be said that external existence and intrinsic freedom are located in the two poles of life, and that world freedom is literally located in these two poles.

Accordingly, boundary freedom tells us that it is the destiny of life to connect these opposing two poles with each other in a certain way. If you understand the fate and boundaries above, you can see that Confucius's Confucianism is the foundation of world theory in feng shui and Korean medicine.First, it was based on Confucius' theory. Let's simplify freedom. The contradictions between the external limitations and the freedom of self-reliance are a pair of fundamental contradictions between the survival of mankind. The way to solve this basic contradiction is through the same atheism as Lao-tzu, and humanism. The biggest difference between Confucius and his thinking about fate is that Confucius had presented rational judgments on fate for the first time.

Confucius said, "I want to study at age 15, I decided to study at age 30, I won't be suspicious anymore at age 40, I knew heaven's will at age 50, and at age 60. "He was no longer particular about worldly evaluation, and when he was 70 years old, he did not exceed the norm no matter what he wanted. It was not until he turned 50 that he knew "Heaven." "Life" refers to an exogenous system.So to speak, at the age of 50, there was a rational confirmation and understanding of the quality of the nature of heaven's life.When we call 50 years old Chitensei or Chitensei's age, Confucius completely influenced us. Confucius and his children generally refer to heaven or life as a kind of limitation on moral subjects. Both were not meant to penetrate. Originally, heaven's fate was closely related to the theory of the divine right of kings.For example, "The establishment of the Natsu dynasty was ordered by the Emperor," and "Sho and Yin no Yuo are children of the Emperor." "I'll put it in."""You can see the Emperor's will here.
Both the lower and upper dynasties brought their governance to a conclusion of 'heaven' or 'super emperor'.

 

Originally, there was no concept of 'heaven' or 'super emperor' in Hara stable association, and God meant natural power.Each tribe had its own adoration of sumo wrestlers and Bakujin, but after the establishment of the Natsu dynasty, the idea that 'the great lords of various gods are heaven' emerged."After that, ""Ten"" meant ""the highest"" and ""the highest"" and became the current ruler." This led the king to call himself the representative of Tenjin in the human world.This is where the "righteousness" theory of heaven and earth is formed.

 

In the confirmation process, the appearance of the Tenjin concept can be said to have been integrated through the process of multi-theological attributes progressing from concrete to elephant.This can be said to be the result of a search for world unity. On the other hand, I understood the rise and fall of the summer season and the establishment of commerce as the will of heaven is not only unchanged, but it is also understood that development will be changed. It is important to understand the scientific inside of the theory of natural destiny.

Now, during the period of change of defense, there will be a big change in the view of heaven and earth's life. There was an idea that heaven's will is not constant, but it is said that it is not always in heaven's will.
The fact that heaven's will never cease to exist means that there has been a change in the judgment function of heaven's will, or the presidency, rather than denying heaven's will. The wishes of the people, heaven, always follow them.

We can see that religious theological fate is changing here. The rulers of the lower and upper periods brought their governance to heaven's will. A house is built by a kind of peasant revolution.
The rulers of the powerhouse will therefore go against heaven's will. Here, the rulers put more importance on human resources, and heaven presents the idea of meeting the demands and needs of the people. That is, 'What people want, heaven always follows.'People's mind influences heaven's will, and the change of heaven's will is due to the change of people's mind.

This idea should be governed by virtue in order to win the hearts of the people, but it developed with the idea that "only respecting virtue and protecting the people can receive heaven's will."
Such an idea is to combine heaven's will with human resources, but it can be said that it is actually to unify religion, ethics, and politics. the buildings that combine the heavenly beings into one