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The Confrontation and Constitution of “Issues” and “Pulse” – Zhu Xi’s Opinion and Distinguishing of Ideas
Author: Rong Bing (Associate Professor, Chinese Philosophy Teaching and Research Department, National Institute of Philosophy and Social Development, Ph.D., Philosophy) Source: Author Author Authorization Confucian Network Published
Original published in “Beijing Chinese Journal of Science (Social Science Edition) 2011 Issue 4
Time: Confucius was the 16th day of the first lunar month of Dingyou
Backup message board Jesus February 12, 2017
: Zhu Xi pointed out “meaning” as “the mind is the right thing to do”, and believed that “good, good, evil and evil are the meaning”; its “profit” has two meanings: “natural benefits” and “desire and private”. In terms of the meaning of “profit” and “natural benefits”, “meaning” means “profit”, and the two are highly divergent; on the level of “desire and selfishness”, there are sharp conflicts in the value requests of “profit” and “profit”. Therefore, “meaning” and “profit” are a kind of proof relationship that is consistent, and in fact they are a public-private concept guided by reason and desire. Later generations had misunderstandings about Zhu Xi’s connotation of “human desire” and “profit”.
Keywords: Zhu Xi; “你”; “你”; “你”; “你你彩” discussions on the connotation of “你” and “你” and their relationships are now one of the important topics of Confucian ethical thinking. Confucius said, “A gentleman is used to express his meaning, and a gentleman is used to express his benefits” (“Speech Li Ren”), and the traditional viewpoint is that Confucius used to seek “intellectual” or “profit” as a basis for judging the morality of correcting people and gentlemen. Guo Qiyong and other scholars believe that the importance of “righteous people” and “gentlemen” here refers to the difference between the social position of the ruler and the ruled. “It is not important to be the judgment of value and morality.” [i] The authors agree with this. But no matter what, since Confucius, his attitude towards the relationship between power has become the main standard for people to distinguish between righteous people and gentlemen. This is a historical fact that Confucian ethics cannot deny the concept of power. The specific connotation and relationship between “meaning” and “profit” actually have different ideas in the era of divergence, even in the unified era of divergence, there are many different thinkingists.Differences and understanding of the degree of difference. Ye Xing pointed out: “The predecessors said: ‘Presence is the harmony of meaning;’The second said: ‘It is the foundation of profit;’The latter said: ‘Why should it be called profit?’ However, although the harmony of meaning does not harm it is pure, and although the waste profit does not harm it is patent, this is the difference between ancient and modern times.”[ii] Some scholars have furthered a step forward on this basis: “In history, Meng, Dong (Zhongshu), Zhu (Xi) and others advocate moral principles, and tend to be differentiated and profit-making as two; although the Mohists value utilitarianism, they advocated coordination. Yili is one; Kong, Xun, Zhang (Xuan), and Cheng (Xuan) prefer meaning but do not absolutely favor profit, and actually tend to do both profit; and those who clearly advocate both profit are Chen Liang, Ye Yi and Jing Yang. In other words, the actual situation of traditional philosophy is no different from the description of Ye Yi. “[iii] From the above-mentioned descriptions of Song Confucianism and contemporary scholars, we can clearly understand a developmental structure in the history of Chinese philosophy about the distinction between profit. Zhu Xi’s important structure of moral principles was formed by his annotation and development of traditional Confucian classics, as well as his collection and analysis of relevant opinions of the former or contemporaries such as the Ercheng and his men; therefore, his moral principles not only extended the basic ethical energy of traditional Confucianism, but also possessed the characteristics of the times. But there is still room for discussion whether Zhu Xi can “rely on the differentiation and profit to two”.
1 The original mind of “Yi”
“Yi” appears in the same way as “benevolence” and “gratitude”. In terms of understanding the connotation of “Yi”, modern thinkers do not have the scope of “benevolence” and “gratitude”. Zhu Xi’s understanding of “一” is the same, and the important aspects appear in the following aspects.
(I) “The mind is in control, the right thing to do”
In “Mencius: King Hui of Liang”, Mencius met King Hui of Liang, and the latter said: “If the old man does not come thousands of miles, will he benefit our country?” Mencius replied: “Why should the king say profit? He also has benevolence and righteousness It’s over.” Zhu Xi’s annotation of “benevolence and righteousness” in “Mencius Collection of Notes” is “benevolence is the virtue of the heart and the principle of love. Yi is the control of the heart and the appropriateness of things.”[iv] Zhu Xi believed that “作” is “the control of the heart and the appropriateness of things”, which is the sanction of human morality and sentiment on the heart and the accurate judgment and mastery of the fairness of specific people’s affairs. And his statement that “the meaning is the control of the heart” is directly inheriting Mencius’s “benevolence and righteousness”. In “Mencius: Gaozi 1”, a commentary between Mencius and Gaozi on the internal and external problems of “benevolence” and “meaning” is recorded: “Gaozi said: ‘Food and color are nature. Benevolence is inside, not outside; meaning is outside, not inside.’” Gaozi advocated the “meaning” within “benevolence”, which seemed to be the ethical energy that believed that “benevolence” and “meaning” were two different structures. Mencius believed that “benevolence” and “meaning” were both in the heart, and it was the view of human nature. He criticized Gaozi for “not knowing the meaning” (Mencius·Prince Gongsun Chou”), and claimed that the young son of Meng and Gongduzi both knew that “the meaning is in the inner world” (Mencius·Prince Gaozi”), and emphasized that “benevolence is rooted in the heart” (Mencius·Prince Gongsun Chou”) and emphasized that “benevolence is rooted in the heart” (Mencius·Prince Gongsun)”. In the article “Mencius: Gongsun Chou” he specifically said: “The heart of obsession is the end of benevolence; the heart of shame is the end of righteousness; the heart of resignation is the end of favor; the heart of long and short is the end of wisdom.” Zhu Xi pointed out that “benevolence” and “meaning” are respectively “virtue of the heart” and “control of the heart”. He believes that “benevolence” and “meaning” are both virtues that are developed from the heart, “benevolence” is the moral body of the human heart, and “meaning” is the clarification and control of the inner desires of people based on “benevolence”.
As for what Zhu Xi said, “Yi” has actually had the meaning of “Yi” since the pre-Qin period. For example, “Guanzi·Sincere Art” says: “Gift is out of meaning, meaning is out of reason, reason is appropriate.” The inter-earth of “meaning” and “right” are planned to be equal; “Talent” is directly pointed out that “right” is “right”, and says: “Benevolent is a man, and respect is big; meaning is good, respect for the great. The killing of respect for the equality of honor is the birth of gifts.” The so-called “respect for honor” is to emphasize the respect and abide by the arbitrary order of various levels of society. The author believes that this is “right” and is a behavior that conforms to the principles of affairs and principles. “The Ming” written by Liu Xi, a scholar from Donghan, explains it in this way: “It is appropriate to punish things, and it is appropriate to make things suitable.” (“The Ming Ming·The Ming Word”) It emphasizes that everything is in line with the truth, and that the right and right state is “The Ming”. From this we can see that “Yi is suitable” is exactly the basic theoretical research source of Zhu Xi’s understanding of “Yi”, and he also furthered the rationalization of “Yi”: “Yi is suitable for the principles of heaven”. [v] also
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