【趙亞婷】何故為性善——戰國時變下的儒學生態及德性甜心一包養網堅守
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Why is it good in nature?——The Confucian student and moral integrity under the wartime times
Author: Zhao Yating
Source: “Nanjing Major Studies” (Philosophy·Humanities and Social Sciences Edition) 2020 Issue 4
Abstract:Mencius said that his nature is good and has a profound reunion and confusion. Mencius faced the moral crisis of the times caused by the disbelief of humanity and utilitarian thoughts. This true issue of Confucianism’s morality was deeply affected. However, the late Confucianism had not yet discussed the humanitarian problem for a long time. At that time, he was seriously ill and used standard methods to solve the problem of lust. He also implied the problem of moral impulse and difficulty in performing things. The situation was very passive. Cultivational marketAuthorsers based on sexual malicious accusations of collective authority and social norms without regard for morality themselves, and their powerlessness in response to humanitarian problems in late Confucians all imply that humanitarian goodness and evil problems are deeply related to the moral implications of the times. Based on this, Mencius used the publicity of good nature and even strengthened regulations to explore new ways to solve the problems of moral ability in the times, and also laid the foundation for the basic purpose of later Confucianism in moral integrity and morality that actually had problems.
Keywords:The crisis of humanity, utilitarian thought, moral subjects of the times, Confucianism, Mencius, the regulation of good nature
The academic community has conducted positive developments on Mencius’s good nature, that is, the mind-speaking nature, and the body of good nature, while ignoring the true historical landscape and problem directions generated by good nature. Mencius’s nature is good and has a profound reunion and confusion landscape, which is closely related to the trend of humanity thinking in the entire era and its moral landscapes pointed to. It also directly inherits the international encounters of late Confucianism on humanity. The theory of good nature is proposed to address the passive situation of Confucianism and the moral subjects of the times. It is not clear how the true meaning of “good nature” has become the core of Confucianism’s moral thinking in later generations, and it is difficult to truly understand. The real thinking landscape of retrospective theory, especially the humanistic theory landscape, is an important step in exploring this problem.
1. The trend of humanitarian theory and its direction in Mencius
The humanitarian theory problem was a trendy behavior problem in Mencius. Mencius: Gaozi 1: “Gaozi said: ‘The first chapter of the nature of no good is that there is no bad.’ Or it is said: ‘Nature can be good, it can be bad, so civil and military people are friendly and kind, and quiet people are friendly and violent.’ Or it is said: ‘The nature of good is good, and there is bad nature, so he regards jealousy as the king and has a symbol, and regards jealousy as the father and has Shun, and regards jealousy as the son of his brother and as the son of his brother.The king has Wei Zi and Prince Bi Gan. ’Now it is said that nature is good…”[1]. It can be seen that humanitarianism had already involved many arguments about evil, but there are discussions in the academic world about the discussion of nature good and evil. The author believes that this sort of sorting is particularly important: Purchase
(I) The important humanitarian theory of Mencius
Detailed review of the article, the humanitarian theory of about the same time as Mencius or before Mencius [2] said:
1. The humanitarian awareness tradition inherited from the Western Zhou Dynasty has been continuously extended, and it believes that humanitarianism is a basic biological need for life and health, Xu Xie explained It is the origin of “nature” [3]. For example, “Penyue·Daya·Volume”: “Zhuoyi[4]”, “Zuoyi” Zhaogong’s twenty-five years: “The brightness of heaven is due to the nature of the earth… is lustful and confused, and the common people are lost… and cannot be sad and happy, but they can be able to coexist with the nature of the six senses[5]”, “Xianggong’s 14th year : “Generate a king who is close to the common people and establishes himself, and do not let his nature lose his nature… He makes a person rush to the common people to get rid of his lust and abandon the nature of the six communes[6]”. This tradition is hidden behind the humanistic verbal controversy, and is recognized by all the officials. Gaozi said “the nature of life”, and Mencius also admitted that people have a desire to have a straightforward and abdomen, and they are all For the existence of this tradition. Until the Age of the Jun family, there was still a discussion about “the nature of water is clear… the nature of human beings is impoverished” [7] and “the nature of smoothness is bright and strong” [8].
2. Gaozi’s nature is not good or bad, the nature of the nameless can be good or bad, and the nature of the unnamed can be good or bad. The nature is not good. These statements are all clearly seen in Mencius, and Mencius responds directly.
3. The avoidance in the book “Mencius” implies the cognitive orientation of “being self” to take humanity as one’s own. For example, Yang Zhu spoke of people who said “all nature is fidelity, not to use things to accumulate form”[9] , “Picking up a hair and benefiting the whole country is not a good idea” (Mencius·Entertainment 1) seeks to preserve individual lives and independent energy; and Chen Zhongzi lives in a remote place (Mencius·Teng Wengong 2) and Song Jin “does not humiliate” (Bangzi·Entertainment 1) and has the tendency to seek individual independence.
4. Zhuangzi did not say that human beings are good and evil, but his words that express happiness in human reality suggest that he believes that people have deep-rooted selfless evil for me, and that they cannot be solved in any real dimension. “The Book of the Stories of the World” says: “Big knowledge is quiet, small knowledge; crazy words are hot, small words are Zhan Zhan. When you sleep, your soul is connected, and your perception is open; when you connect with others, you will fight with your heart every day… Is it enough, Is it enough! I got this in the morning and evening, is it the reason for the birth of it? ”[10] This is to feel that people fight each other without stopping, and other chapters also speak of people’s silence, fighting, cleverness, etc. These are precisely rooted in the deep evil that people are lying in the “self” [11]. The whole article of “Zangzi” has become a disagreement in the era, but the inner chapter has been released early, which already implies humane worries.clear understanding of . The discussion department of Zhuangzi inherited Laozi, whose humanistic understanding is even more confusing, but the vigilance words commonly recognized for human habits in “The Book of Morality” implies that the author believes that people’s closure, narrowness, pride, and deviance from natural purity are inherent tendencies of people.
5. The realist does not explicitly speak of humanity, but implies the cognitive tendency of humanity’s injustice. As stated in “Mozi·Shangtong”: “In ancient times, when people were born without any criminal policy, they put their words “human differences”. Therefore, one person had one meaning, two people had two meanings, and ten people had ten meanings,… Therefore, people were the same meaning, because they were not human meaning, so people were wrong. Therefore, the father and son were resentful and unlucky, and they were separated and could not be harmonious. The whole country was caused by water, fire, poison, medicine, and… the whole country was in trouble, like a bird.” [12] “Shang Jun’s Book·Breaking the Pai” said: “People are close to each other.” Knowing his mother but not his father, his way of being respectful but loving his own selfishness. Being different, loving his own private affairs is easy to approach the public, but taking different lives as a mission, he is easy to approach the common people.”[13] Also, “Guanzi·Liyan”: “People hate each other. People have strong hearts, so they are the method”[14], “When people use their hearts, love is the beginning of hatred, and virtue is the basis of resentment.”[15] There is no discussion in the academic world in the year and month of the above-mentioned chapters, but the humanistic theory is almost the real scholars who pass on the humanistic knowledge. And these statements are not interested in making a humanitarian argument, but only for their proposal of political agreement to quote experience facts. This “intentional” quote is not very powerful as the ability to create humanitarian arguments. There is a similar saying in “Zuozhi”: “The nature of a gentleman is to be brave and to be weak, and to seek fame with his nature is not the benefit of the country.”[16] “A common man is to be rich and to use profit, so he is to be righteous and virtuous…”[17]