requestId:684c3e36755c10.43350940.
The Doctrine of the Mean Humane Discussion in the Pre-Qin Confucian Character Discussion
Author: Zhao Fasheng (Religious Research, Chinese Academy of Social SciencesBaoqing.com Institute of Research)
Source: “History of Chinese Philosophy”, 2020 Issue 5
Time: Confucius was the 19th month of the Gengzi Xuanyue on Xinhai
19th
Jesus November 4, 2020
Abstract:
Teacher Mo Mu long pointed out that the theory of “nature is reason” to interpret the “nature of destiny” in the “Doth of the Mean”, and then “participating personalities as two points of opposites” is not the original meaning of “Doth of the Mean”. However, because there is no more literary and historical evidence, the discussion of the teacher, the “Gu Mingxian” that lacks sufficient support for a long time. However, the unearth of Guodian Chuzhi opened up the historical dimension of the development of humanitarian theory between Confucius and Mencius, and expressed that the conducting thought of Confucian humanitarian theory in the style of Confucius and Mencius was based on emotional personality theory, and the field of personality theory made it possible to recall the original meaning of humanitarian theory in the “Doctus of the Mean”.
Keywords:Characteristics; rationality; emotional nature; neutrality; character one book
The history of Confucianism since the late age is undoubtedly the most influence on the theory of the “Doct of the Mean” by Song and Ming dynasties. The structure of the theory of the theory is precisely through the “Doct of the Mean” and the tree is erected. The theory of “Doctor of the Mean” is a very meaningful thinking creation, but it expresses the essence of the humanitarian theory of “Doctor of the Mean” on a multi-year level, and there are disputes in the academic world. With the excavation of unearthed literature such as Guodian and Chu Jian, it may be possible to double the source and fundamental interpretation of the humanitarian theory of the Doctrine of the Mean.
1. Sexual rationality or personality theory?
The opening sentence of the “Doctor of the Mean” is “the nature of the destiny of heaven”. Zheng Xuan’s annotation is: “The destiny of heaven is the destiny of heaven, and is the life. The god of wood is benevolence, the god of gold is righteousness, the god of fire is respected, the god of water is trusted, and the god of earth is knowledgeable. “The Sayings of Filial Piety” says: “Nature is the quality of life. Destiny is what people receive.’” 1 This is to explain the “Heaven” using the thinking of the five elements combined with the five constants of Han Dynasty to explain “Heaven” The nature of fate is “, and nature is benevolence, wisdom and trust in the five constants. In this regard, Master Mo Mu once had the following questions: “Zheng’s note is benevolence, wisdom and trust in the five constants, which is exactly the opinion of the people of Dong and Han. This is a very different opinion from people in the pre-Qin period. If the “Doctrine of the Mean” is like Zheng, nature is benevolence, wisdom and trust in the five constants. Why does the following suddenly express joy, anger, sorrow and sorrow, and do not attach the word benevolence, wisdom and trust in the word benevolence? When you know that if you are dedicated to benevolence, wisdom and trust in the word benevolence, wisdom and trust in the word benevolence, wisdom and trust in the word benevolence? href=”https://twsugarhoney520.org/”>Baosheng When talking about sex, it is difficult to avoid having friends to distinguish their personalities as two opposites. “2 The chief teacher of the money teacher also quoted the article “Baihutong·Emotional Nature”: “Man is born with yang and yang, so he is envied by the five natures and six emotions. Emotion is tranquil, and nature is born. … Therefore, “The Legend of the Constant” says: Emotion is born in yang, and desire is used to be thoughts. Nature is born in yang, and it is reasonable. … Therefore, emotions have favorable desires, and nature has be kindness.” It points out that this kind of argument that nature is good and evil is based on nature and emotions is based on yang, “When you know that this kind of understanding of nature is definitely not the original meaning of the pre-Qin predecessors.”
So, what is the ancient meaning of the pre-Qin humanity in Mo Mu’s heart? He gave a further step-by-step explanation when evaluating Zhu Xi’s annotation of “The Doctrine of the Mean”. Regarding “the nature of destiny of heaven, the way of willfulness, and the teaching of practicing Taoism”, Zhu Zi explained: “Fate is a command. Nature is a reason. Heaven uses the five elements of yin and yang to produce all things, and the atmosphere forms, and the reason is also a command. Therefore, the birth of people and characters obtains the principles they have received, and they are considered to be the virtues of the five constants, which is the nature. It is a coincidence. . Tao is a way of writing. People follow the nature of their nature, and their daily affairs have their own way of doing things. This is what we call Tao.” (“The Chapter of the Doctrine of the Mean”) Zhu Zi’s explanation is obviously based on the theory of reason and atmosphere. Nature is the law of heaven, which is the decree of heaven, and is contained in the form and atmosphere. There is no evil in the principle. People follow the principle to conform to the moral standards. Mo Mu believed: “As for Zhu Xi’s nature is the reason, this is obviously a Confucian word in the Song Dynasty. People in the pre-Qin era never had this idea.” As for the humanistic concepts in the pre-Qin era, he next used a passage from “Korean Poetry and Outer Translation” to illustrate it: “Why can’t the sages deceive others? He said: Those who judge others by themselves It is also. It uses the mind to measure emotions, and uses the genre to measure the categories, which is the same as ancient and modern times. The categories are not contrary, although the same reason has been the same for a long time, so nature is smooth and not confused. “Xi Mu pointed out that this passage “only says that nature is smooth and not confused, but does not say that nature is the reason. The presentation of the principle is to care about being able to measure the heart with the mind, use the emotions to measure emotions, and use the genre. Since people are the same, they have the same kind of heart and the same reason, so they can be relied on. Therefore, it is said that loyalty and forgiveness are not far away. The Master’s way is loyalty and forgiveness. Loyalty and forgiveness refer to the heart and feelings. It is also said: If you want to stand up and establish others, you want to achieve others. Do not do to others what you do not want others to do to you. It can be seen that loyalty and forgiveness can also be included in the words of desire. Confucius said: If I want to be kind, this man has come. Mencius said: If his feelings are, he can be good. In the Confucianism of the pre-Qin period, neither did he strictly separate nature and feelings as a contradiction, nor did he strictly separate reason and desire as a contradiction. “Xi Mu pointed out that the nature in this is only “rule”, and there is no concept of nature as a reason. The Master’s Way is the way of loyalty and forgiveness, and loyalty and forgiveness are both in terms of the heart, as well as in terms of feelings and desires. It is realized by judging emotions with one’s own emotions and judging others’ hearts with one’s own hearts. He pointed out in a step: “Happiness, anger, sorrow, and joy are not revealed, which is also loyalty. Forgiveness is also harmony. Knowing the joy, anger, sorrow, and joy of the human heart is the most sincere and loyalty of the human heart. When a human heart meets things, there are joy, anger, sorrow and joy, this is the existence of the gentleman’s heart and the existence of the most loyalty of the gentleman. Therefore, there can be loyalty. If you give up joy, anger, sorrow, and joy, don’t have some room for loyalty and expression? If you are not loyal in your heart, how can you forgive? Therefore, only by the feelings of joy, anger, sorrow, and joy can you be honest and loyal, and see the nature and the way of seeing the Tao?, be clear and forgive. “3 The teacher of the money teacher confirmed that “the Doctrine of the Mean” is “loyalty”, “https://twlovedating520.com/”>Sweetheart Garden also regards the joy, anger, sorrow and joy of people as the “highest nature” of people, and does not only remind the inner connection between love and the way of loyalty and forgiveness, but also reminds Contains the amount of money. It prevents “participating personalities as two points of opposition” from “participating personalities as the opposite of the late Confucian humanitarian thinking, showing his strictness, objectivity and insight as a historian of thinking.
Mo Mu also took another step to point out that the reason why the Confucian personality of Song Dynasty was different from the pre-Qin period was its dualistic universe: “Th
發佈留言