--About"root-guarding strain"System Description (Part 2)
preface
In the previous article, we established the basic definition of root-abiding strain: it is an existential posture that maintains continuous contact with the frame of reference that we confirm during change.
Now we need to ask a deeper question:What is the place of this attitude in the existing philosophical tradition?
This is not for textual research, but for identification. The value of a map is not only that it marks where you are, but also that it allows you to see the surrounding terrain-which places you have passed, which places you haven't visited, and which places look similar but are actually different. By comparing it with existing ideological traditions, the outline of staying rooted and adapting will become clearer.
The following will be a dialogue with Confucianism, Taoism, Zen and modern systems science in turn, and finally point out the uniqueness of adhering to the roots and adapting.
1. Dialogue with Confucianism: Persistence and Contingency
1.1 Affinity
One of the core propositions of Confucianism is to adhere to the center-to grasp the right position in the dynamic and be impartial. Confucius said too much. Mencius called Confucius a saint-who could adjust his behavior according to the opportunity, without a fixed pattern.
This is structurally similar to root-guarding strain:
ShougenCorresponding implementation-there is an unchanging direction as a reference.
strainCorresponding contingency-flexibly adjust according to the situation while maintaining the direction.
"The Doctrine of the Mean" says: A gentleman is the middle of the times.& quot; Middle is not a fixed midpoint, but the middle of time-it is appropriate to arrive in every current situation. This is exactly how keeping the roots works: the roots do not change in direction, but in each specific situation, the way to respond may be different.
1.2 fundamental differences
However, there is a fundamental difference between Confucianism and adapting to the root:
Confucian Zhongshipre-directed。Benevolence, righteousness, courtesy, wisdom-the core values of Confucianism have content, and they tell you where to go. This is the strength of Confucianism, but also its limitation: its frame of reference is given specific moral content.
The frame of reference for root-guarding strain isNo content regulation。It doesn't tell you what the root should be, it just requires you to have your own frame of reference. This frame of reference can be Confucian benevolence and righteousness, or it can be something else. In other words, adhering to the roots and adapting is the meta-framework, and Confucianism is the specific content within the framework. It does not replace Confucianism, but it is more fundamental than Confucianism-it allows different people to have different roots, but does not require everyone to have the same roots.
In other words: Confucianism tells you what the right direction is, and keeping the roots and adapting tells you how to confirm your own direction.
The two can be combined, but they can be established without relying on Confucianism.
2. Dialogue with Taoism: Inaction and Emptiness
2.1 Affinity
In Taoist thought, the thing closest to adhering to the root causes and adapting is inaction and thoughtfulness.
Wuwei: It is not that doing nothing, but not doing recklessly-not doing anything that goes against the Tao. This is in line with the principle of staying at the root and not acting rashly: adapting is not random change, but rooted change.
Heart is like a mirror("Zhuangzi·Ying Emperor"): The heart of the most human being is like a mirror. It shines on things when they come, and leaves them behind. This is exactly the state where the mind responds to things-when it does not respond, the mind is virtual; when it responds, the mind and things are in direct contact with no intermediate link.
Zhuangzi kept the times in order, knew that he was helpless, and he was obedient-these statements are highly consistent with his uncontrollable attitude of accepting and adapting. Taoism believes that the real power is not to resist hard, but to adapt to any shape like water without losing its water quality.
2.2 fundamental differences
However, there are also differences that cannot be ignored between Taoism and staying at the root:
The reference system of Taoism is Tao-a source of the universe that is external to and transcends the individual. It doesn't care what your own roots are, it cares whether you are in line with the Tao. Individuals need to align their roots with the movement of Tao in order to be free and free. The requirement of Taoism is: You must let go of yourself and integrate into Tao.
There is no such transcendental frame of reference for keeping the roots and adapting. It does not require you to integrate into anything external, only requires you to be in touch with the location you have identified. It does not require you to be in harmony with the Tao, just requires you to confirm that you are there. Even if that position is not a Tao-just a direction you decide after thinking about it-it can work by staying at the root and adapting.
Summarize the difference between the two in one sentence:Taoism requires you to integrate into the Tao, and keeping your roots and adapting requires you to confirm yourself.
The two are compatible: if you confirm that the Tao is your root, keeping the root and adapting can help you hold it. However, keeping the roots and adapting without presupposition Tao is the only frame of reference.
3. Dialogue with Zen: Original Heart and Non-Living
3.1 Affinity
One of the core propositions of Zen is that the heart is the Buddha-the heart is the Buddha, and there is no need to look outside. The Diamond Sutra says that one should have no place to live in-not stick to any external environment, but one can have a clear mind and deal with everything.
This has a very high structural similarity to root-guarding strain:
The root in keeping the root and adapting is not attached to any specific aspect. It is a position rather than a content.
"One should live without a place to live. The non-dwelling in one's heart does not adhere to any fixed object, so that one can respond truthfully.
Linji Yixuan said that when meeting Buddha, kill Buddha, and when meeting ancestor, kill ancestor-break the attachment to all sacred concepts and return to the most direct heart. This is consistent with the principle of staying at the root and adapting without treating the method itself as the root: if staying at the root becomes adhering to the act of staying at the root itself, it has deviated from the root.
3.2 fundamental differences
But there are also important differences between Zen and staying rooted and adapting:
The foundation of Zen is emptiness-all Dharma has no self-nature, including myself. The ultimate goal of Zen is to clarify the mind and see the true face that transcends all aspects. At this level, even I don't need confirmation-confirmation itself is an obsession.
Keeping my roots and adapting has preserved a place for me. It does not cancel the subject, but returns the subject to the position where it has confirmed itself. It does not require you to be selfless, it only requires you to know where you are. In other words, keeping the roots and adapting ishave"I"operating within the framework of, it does not require you to break through to the realm of selflessness.
Zen represents the direction of complete letting go, and adhering to the roots and adapting represents the direction of clear confirmation. The former pursues no trace, and the latter pursues clarity. The two can inspire each other, but lead to different exits.
4. Dialogue with Modern Systems Science: Negative Feedback and Steady State
4.1 Affinity
From a cybernetic perspective, keeping the roots and adapting can be described as anegative feedback control system：
root: System set point-the location you confirm.
deviation: The status of the system deviating from the set point.
perception: Deviation detection.
adjustment: The operation of pulling the state back to the setpoint.
negative feedback: The greater the deviation, the greater the intensity of the adjustment; when you return to near the set point, the intensity of the adjustment decreases.
Any self-organizing system (from body temperature regulation to ecosystems) relies on negative feedback loops to maintain homeostasis. Root-guarding response is a steady-state maintenance mechanism in the human mental system-it is not a mystery, it is a natural, describable system behavior.
4.2 fundamental differences
Models in systems science are mechanical or biological, while root-guarding strain involvesConscious subject。In systems science, the set point is predetermined (e.g., body temperature of 37 ° C). In keeping the roots and adapting, the set point is youI confirmed it myself--It may adjust based on your experience.
Systems science describes what is, and stays true and provides you with what you can do. The former is an observational description, and the latter is a practical framework. Systems science can explain why root-abiding response is effective, but it cannot replace the practical significance of root-abiding response.
5. The uniqueness of keeping the roots and adapting
Through comparison with the above-mentioned traditions, the uniqueness of staying at the root and adapting can be summarized as follows:
5.1 Individuality of frame of reference
Different from Confucianism's benevolence, Taoism's Tao, and Zen's emptiness, adhering to the root and adapting does not presuppose any specific frame of reference. It recognizes that each person may have different roots, different confirmation positions, and different sense of direction. It does not require unity, only clarity.
5.2 Keep my place
Different from Zen Buddhism's non-self and Zhuangzi's self-loss, staying at the root and adapting retains a position for me-a position where I can be confirmed. It does not seek to melt the subject, but rather to allow the subject to understand himself more clearly. This is not self-determination, but self-awareness.
5.3 Immoral neutrality
Unlike Confucianism, which embeds kindness in the frame of reference, adhering to the roots and adapting to the situation remains neutral to values. It does not require you to be kind or in harmony with the Tao, only requires you to confirm. This allows it to be used by people with different values without requiring them to first change their beliefs.
5.4 As a meta frame
Resilience does not replace any tradition, but operates as a meta-framework: it provides different values with a methodology on how to identify and maintain their own frame of reference, rather than providing content on what values should be held.
conclusion
Through comparison with Confucianism, Taoism, Zen and systematic science, the outline of adhering to the roots and adapting becomes clearer.
It is not a replica of any tradition. It has the Confucian orientation of the middle, but does not presuppose the content of benevolence; it has the Taoist orientation of the virtual boat, but does not require harmony with the Tao; it has the Zen orientation of the mind, but does not move towards non-self; it has a systematic and scientific negative feedback structure, but adds conscious self-confirmation.
It is a framework that can be compatible with multiple traditions, but is not completely covered by any tradition.
If you want, you can say in Taoist language that it is guarding nothing-guarding the position where things can happen. You can say it in Confucian language-it is appropriate to arrive at every moment. You can say in Zen language that it should have no place to live-not stick but respond truthfully. You can say in the language of systems science that it is a steady state of self-maintenance.
But these are not itself. It is just a position in itself-a position where you can touch, deviate from, and return to.
Next trailer: The second chapter puts keeping the roots and adapting into a broader philosophical map. The third chapter will enter the operational level and answer two questions: How to recognize that you have deviated? And how to come back after being missed.