requestId:684c3e4a98f2d7.75209522.
Training “Oh, then your mother should be very excited when she knows it.” Zheng Ju sighed, “The Determination of Humanitarian Good and Fearful Questions under the Distinction of the Region
Author: Chen Yun (Chinese Modern Thought and Civilization Research Institute and Department of Philosophy, Huadong Teacher Fan Dao School)
Source: “Social Science Line” 2021 Issue 4
Abstract: The European and Yang Cultivation divides the “three generations or more” and “three generations or less” into the pre-Qin Confucianism’s understanding of providing new energy. In the structural change from “governance comes from one” to “governance is two”, the structure of unity of monarchs is replaced by the structure of “virtue has the whole country” and the monarch who has the whole country”. The division of the sages of the sages are related to the domain of governance, It is precisely this domain that “self-cultivation” self-cultivation can become an independent self-certification method outside the political order of gifts. The two domains of governance and religion follow the principles of differences, namely “the king should do whatever he wants” and “the saint should do what he wants”: “the severity” follows the downward defensive principle, and do not directly aim at guiding people to be good, but must stop evil as an important goal; “the severity” follows the downward Introductory principles, with the help of education to inspire people’s enthusiasm for goodness and upwardness, the example of the saint’s personality is the basic situation of education. In the above field, the theory of nature, as an internal and acquired principle, should be construed as the humanitarian principle of the religion; while the theory of nature is the empirical manifestation of humanity, and should be construed as the humanitarian principle of the governance. Only Mencius, Baoqiang.comXunzi’s humanitarian argument is based on the format of “governance comes from two”, so that the statements of nature and nature are well-behaved. Taking the teachings – nature and nature are good, and taking the teachings and the “structure” inside and outside are the most basic directions of the inner sage and the outer king, and it is also the Chinese thinking in The basic concept after “governance comes from two”.
Keywords: Saints and kings; sanctions and sanity; sages and evil in nature; sages and kings outside in nature
Euroyang Xiu proposed that “from three generations to the top, governance comes from one, and tributes reach the whole country; from three generations to the bottom, governance comes from two, and tributes are a false name”[1], which is a war of age. In the era, the Chinese thinking self-understanding provided new threads. In the third generation, “for gifts” and “for politics” were not one, and the ruler was united by the ruler, and the difference between the ruler and the teachings below the third generation was differentiated by the ruler and the difference between the ruler and the teachings that followed; the ruler and the teachings of the three generations were all kings, and the difference between the sage kings was divided into three generations, that is, the difference between the differences between the same and the same. In this case, there was actually a “king” from the sacred “emperor” to the secular monarch ( The landing of the “people”) and the rise of the “saint” (“heavenly name”) of those who have the power to educate. [2] The discussions of pre-Qin Confucianism on the issue of education and humanity and evil can be gained from this perspective.
1. The sage kings are divided into vocations or the domain of education and education
The sages began to differentiate, and the sages enjoyed the virtue of “Heavenly Ear” and established a kingdom of energy focusing on culture and education; Mencius’s heavenly model actually established a new belt that relies on each other between the way of heaven and a kind of responsibility that fell on the shoulders of one’s shoulders. With this new belt, a person’s meaning may not be integrated into the existing system of gifts—the highest order of gifts is the secular monarch, but can realize the connection with heaven in his own way. With this as the basis, the boundaries of the main power are clearer. In fact, Mencius and Xunzi divided the division between oneself and those outside, not only to determine the boundary of the subjective power. In this way, it has gained an independent position for personal self-cultivation, that is, it can be achieved through heaven without directly participating in the form of the order of gifts. In other words, personal “indulgent” has an independent idea of ”benefiting the whole country”. This thinking was of course not the first to Mencius. Confucius had already had in-depth thoughts on the problems of coming, going forward and retreating, and being noticed. He did not completely set his personal life with the political order given, but instead left room for out, retreat, and obscurity. [4] Confucius once acted as a plan of filial piety and friendship with his brothers at home, and was a common practice of governing without taking part in politics. This was clearly different from the common practice of ancient Greek city-states from the family affairs of the public domain and entered the city-state affairs. Even Confucius allowed the ability to “float in the sea” (“Speech·Pongye Cheng”) and “want to live in the nine barbarians” (“Speech·Zihan”), which seemed to be the gap reserved for the style of preservation of birth; so that the “Korean Poetry Outsourcing” connects the energy properties of the outs and places, advances and retreats, and recesses, and hiddenness to the preservation quality of the saints: ” You can go forward and return, and you can move forward and return. There is a constant flow of movement. “[5] The reason why a saint is a saint is that he can “go forward and come forward and return.” He does not focus on income and expenditure, but can enter the world through the method of birth, or be born in the method of entering the world, achieving a balance between birth and the power of entering the world, which is regarded as the quality of a saint. Therefore, for the order of gifts in “the square” (political and social circles), Confucianism is based on benevolence to be degraded. The reality of this battle is to connect the “morality” of “the square” and the “the square” of “the square” to make them communicate with each other. Mencius further emphasized: “The differences in the actions of sages, either far or near, or go or not, and they have become obsessed with their bodies.” (“Mencius·Wan Chapter 1”) Mencius also used to rely on people and expressed two ways of different life: “In ancient times, people were disappointed, and were exposed to the common people; if they were not disappointed, they cultivated themselves and saw them in the world. They were willing to be good at their own body and achieved the sacred life. “(Mencius•Yi Jingshang)
This defines a kind of ability to transform the form of life and form, and is different from the king of the three generations of gift-making. It is neither the creator of the order of gifts nor the political society that has been preserved in the “square” political society. Such people,It is full of meaning to preserve oneself. [6] Whether for individuals or for others, human dignity, glory and meaning can be displayed in their listening and speaking. She hopes that her companion can be with her body and take care of her family, but Chen Jubai’s concept of body goes beyond consciousness and language, so self-cultivation can include a more broad mind. In “Yi Ji”, this method of survival is finally combined into “right life”. “The transformation of Qian Dao, each correct life”, which means that the transformation of the way of heaven ultimately lies in the correct life of each existence. This is the final model of the order of Chinese thinking of offerings, and everyone can participate in this order by their own method. The basis of the order of each life is still in the way of heaven, or perhaps it is the manifestation of the way of heaven in the world preserved by all things. To cultivate oneself to the height of Confucius, it is not impossible to guarantee that a person can gain time and gain wind in real political society. However, it can make people “be silence but not trapped, be worried but not weak, and know that blessings will eventually begin but not confused” (“Xunzi·家官网”). Self-cultivation can enable a person to avoid being in trouble when he is not disappointed, not being able to move his will, understand the principles of survival and death without being confused, and still be able to be calm in the world of change and unpredictable. This is a self-contained self-transformation and self-continuity, without having to confirm its meaning through the participation of political actions and common order.
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