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Late ConfucianismBaobao.com ExperienceTwo forms and impacts of humanitarianism
Author: Ren Milin (School of Philosophy, Chinese Academy of Social Sciences)
Source: Author Authorized by the Author Confucianism Network Release
Original “History of Chinese Philosophy” 2019 Issue 2
Time: Confucius was in the 2570th year of the third month of Jihai
href=”https://twsugarlover.org/”>Baocai.comMonth 11
Abstract:In the late Confucian humanitarian theory, in addition to the humanitarian good and evil problems, there are also problems related to humanity and material nature. Its size can be divided into two forms: one is the same form of humanity and material nature, represented by the Doctrine of the Mean; the other is the same form of humanity and material nature, represented by Mencius 平台官网. Before the Song and Ming dynasties, Mencius’ humanitarian theory was in the mainstream position. Due to the comfort of religion and Taoism, the humanitarian form of “Doctus of the Mean” began to be valued after the Song and Ming dynasties. The two forms are originally divided into different theoretical systems, each with their own characteristics. But when Zhu Xi was annotating the “Four Books”, he faced the two texts when he was not allowed to disagree, which formed a contradiction in his thinking. This had a major impact on the subsequent development of Confucianism.
Humanitarianism is undoubtedly one of the most concerned issues of late Confucianism. Since Confucius proposed that “nature is close to each other,” late Confucianism proposed different humanitarian thinking, which is more famous as Mencius’ “nature good deeds” and Xunzi’s “nature evil”. For the late Confucian humanitarian theory, the academic community paid more attention to the value aspects of humanity, namely the good and evil problems of humanity.
Although in recent years, people have gained a deep understanding of late Confucian humanitarianism and no longer confuse the literal meaning. For example, there are many differences in the humanitarian discussions of Xunzi. There is no doubt that these insights have more or less promoted people’s understanding of late Confucian humanitarianism.
But in addition to the value of humanity, research on humanity also touches on a problem that is different from physical properties. This problem was not fully recognized in late Confucianism. After the influence of the ecology and Taoist thinking, after the Song and Ming dynasties, this problem gradually became prominent and became one of the important contents of Confucianism in the Song and Ming dynasties to explore humanitarianism. But from the origin, the problem of the difference between humanity and material nature does not originate from religion and Taoism, but a problem that was already contained in late Confucianism.
LateIn the future, Confucianism has two forms of humanity and material nature: one is the different forms of humanity and material nature. This is the mainstream form of Confucian humanitarian theory since Confucius, represented by Mencius; one is the same form of humanity and material nature.
Compare the previous form, which occupies a more important position and is represented by the Doctrine of the Mean. The above separately makes a profound analysis of these two forms, and then points out their impact on Confucian humanitarian thinking after the Song and Ming dynasties.
1. The different forms of humanity and material nature represented by Mencius
The foundation of the Confucian humanitarian theory in the pre-Qin period was laid by Confucius. In the entire “Speech”, two words are said to be “nature”: one is that “the Master’s words of nature and the way of heaven cannot be achieved by today and to be heard” (“Gongye Cheng”); the other is that “nature is near, and it is far away” (“Yanghuo”).
However, Confucius’s brief statement on “nature” is not known in detail. The humanistic argument he holds is actually a natural humanistic argument, or a good person, or other content, without any explanation. As Chen Lai said: “Compared with the humanitarian theory of Mencius and Xunxun, Confucius’ humanitarian theory is not clearly presented in the “Speech”. How should the “near nature” be used to connect Confucius’ own thoughts historically and not support them with data from the Confucius era.” [①]
However, regardless of the content, the “nature” mentioned by Confucius undoubtedly refers to humanity only, and does not include material nature. Confucius also said: “If the birds are not in the same group, who are not the same people?” (“Weizi”) It can be seen that Confucius clearly distinguishes human society from the animal region. Therefore, humanity must be different from physical nature.
Mencius followed Confucius’ thoughts and carefully distinguished between people and things. In Mencius’s view, the reason why people can be different from animals is that they have different characteristics of being different from animals. “The reason why people are different from birds and birds is that the people go there and keep them.” (Mencius: Leaving the Mother II) The difference between people and animals is not very big, but only the point of “how many hopes”.
The point of this “something” is what he calls “good nature”. Mencius believed that “good nature” is the basis of human beings. If you fall to this point, it will be no different from animals. This kind of “good nature” is presented through the method of “good heart”.
There are many comments on this point, such as Xu Xie said: “The good nature of Mencius is actually the ‘good heart’ of the ‘what heaven is with me’.” [②] Tang Junyi also said: “Mencius said nature, which means that the heart is about nature.Goodness, and this mind is the meaning of character and virtue. What is said is that the mind says that nature is good, which is to reflect the direct response of the mind to indicate the nature of the mind. ”[③] In Mencius’s view, the reason why human nature is good is that people have the “four-end hearts”. He said:
If it is like its feelings, it can be good, and it is what they call good. If it is bad, it is not the sin of talent. Everyone has a heart that is jealous; everyone has a heart that is shameful and shameful; everyone has a heart that is respectful and respectful; everyone has a heart that is long and short. A heart that is benevolent is benevolence; a heart that is shameful and shameful is meaning; a heart that is respectful is kind; a heart that is respectful is kind; a heart that is long and short is good; href=”https://tw94lovebaby.net/”>Bare storiesShort heart is wisdom. Benevolence and wisdom are not from the outside, but I am inherent in it, so I cannot think about it. (Gaozi 1)
This is to say that from the perspective of human reality, humanity can be virtue. If what they do is not good, it is not formed by their original intention and conscience. This kind of “good nature” It is inherent in people, not internally implied on people. Its specific manifestation is the “four hearts”, namely the heart of obscene, the heart of shame, the heart of respect, and the heart of shortness. It is different from the “four virtues” of benevolence, righteousness, gift, and wisdom.
If there is no such “four hearts”, people will not be able to be called human beings. “The heart of no obscene is not human; the heart of no shame is not human; the heart of no shame is not human; the heart of no reluctance is not human; the heart of no long is not human. ” (“President Su Chou”) It can be seen that Mencius used the “Four Hearts” to demonstrate his good nature (“Four Virtues”) to contemplate. Therefore, Mencius also said: “As for the nature of people, benevolence and righteousness are rooted in the heart. ” (“On the Heart”)
From the analysis below, it can be seen that Mencius released “good nature” from “kindness”. Specifically, he was obsessed, shy, rebellious (congratulations), and shortness of “four heartsCovering the amount of gold” is the expression of “good heart”, and the “four virtues” of benevolence, righteousness, kindness and wisdom are the content of “good nature”. In this way, “heart” is the most basic of “nature”, and “nature” is the expression of “heart”. However, Mencius also said: “The heart that is obsessed is the end of benevolence; the heart that is shameful is the end of meaning; the heart that is resigned is the end of gift; the heart that is long and short is the end of wisdom. ” (“Pong Sun Chou”)
Comparing with the former, the “four hearts” of obscene, shame, resignation, and shortness are not
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