requestId:684c3e192d6a04.30364246.
The original question of finding Confucianism
Author: Tao Qing
Source: “Yunnan Journal: Social Science Edition” (Kunming) 2019 Issue 4
Time: Confucius was in the 2570s and Gengzi April 17th, Ren Zi
Content summary:The original problem of Confucianism during Confucius’ period was the problem of “nature and the way of heaven”. The reality of the problem of “gender and the way of heaven” is to become a part of the self-consciousness, voluntary feelings and self-reliance of ethical moral behavior and activity, through insight into human nature, as a part of the self-consciousness, voluntary feelings and the needs of self-realization and self-certification of human civilization through ethical moral behavior and activity. Insights about human nature require the physical experience and career experience of life and life experience that reflects inwardly or reflects on the mind or thinking mechanism, without relying on the sensory thinking and sensual intuition of “thinking” or “intelling”. Mencius introduced “benevolence and wisdom” into people’s “heart” and became the object of human thinking, which deviated from the experience root of the original Confucianism problem, and thus concealed the value of life and life meaning of the original Confucianism. The second Chengs of the new Confucian scholars in the Northern Song Dynasty, formed the “benevolence and virtue” as a metaphysical body and formed the “nature law” together with the “way of heaven”官网“, “nature law” and human nature, that is, human needs, are important content, and the “reason” constructed by the “reason” constructed by this nature. “The dualistic opposition of desire, either one or the other, thought form, while hindering the source of experience of ethical moral behavior and activities, also abolishes the legality of the existence of the needs of people as the source of value; not only causes the most basic changes in Confucianism and its original problems during the Confucius period, but also forms a negative social effect for the reality of society. Taking the original relationship that was defeated, and examining the main position of human needs in human behavior and activities, and choosing the original and path of modern Confucianism from the beginning is the real reason for finding and discussing the original problems of Confucianism.
Keywords: The original problem of Confucianism/human nature and natural order/human nnature/human need
Title notes:Anhui Province Philosophy and Social Science Planning Project: “Reconstruction of Confucianism” (item: AHSKY2014D144).
1. Nature and the Way of Heaven: The original problem of Confucianism
The original problem of Confucianism is the problem of “nature and the Way of Heaven”. Shi Huaci believed: Zi clearly told us that he had not heard Confucius discuss this problem. And, even if it was only about humanitarian issues, he criticized Grehan’s view that a complete “humanity” concept had not yet emerged; “But even if we assume that this concept is in Baoqiang Webmaster had already existed at that time, and the actual situation was not: what Confucius emphasized was not the question of ‘what man is’ about its inherent nature, but the question of ‘how man makes himself good’. Moreover, this practical position is indeed an element that connects his attitude towards ‘the way of heaven’ with his humanity. ‘① Therefore, in Shi Huaci’s view, as a condition, the hypothesis about “nature and the way of heaven” is still needed. The most nearby approach to this kind of thinking that is just a hypothesis without discussion is that “the Buddha in history made many unexplained hypotheses about karrna, metempsychosis, and such concepts. He refused to discuss it by thinking about metaphysical methods. Therefore, he believed that such discussions would deviate people from their mission of rescuing spirits. However, whether it was the life of Buddha, Confucius or Sucrates, in order to defend the hypothesis that his leaders had never explicitly stated when they opposed the enemy’s challenge, they had made a statement and had refusal to discuss these ‘metaphysical’ issues. ②
The above recommendations taught by Shi Huaci are very meaningful to our thinking about the original problems of Confucianism; however, in my opinion, “nature and the way of heaven” as the original problems of Confucianism is definitely not a hypothesis, but a presentation It is a manifestation of a personal behavioral rule and the political order of society and the natural laws that are realized through natural necessity, and has obtained support and confirmation from the life experience and life experience of life that is vivid and lively. As a manifestation, the six-dimensional world that has emerged through natural necessity is reasonable in the four periods of life and cold and summer. It is obviously the self-presentation of “Heavenly Way”, that is, the natural law, and is an experience that is obvious to all and has been unhappy for a long time. The same clear fact is that if people’s behavior and activities can be suitable for the request of “Heavenly Way”, that is, the natural law, then human society can also be orderly and safe for a long time. Therefore, the reality of “nature and the way of heaven” as the original point of Confucianism is not about how to explain and explain the relationship between “nature” and “nature”, but about how to adapt and change “nature”Bare online evaluationIn order to be suitable for the “way of heaven”, or perhaps it is to solve the problem of “human nature” mediated by “sex” to present the “way of heaven” to expect long-term peace for the society. In this regard, Shi Huaci’s analysis is very clear. He pointed out: “It is believed that humanitarian problems have existed in ancient Chinese thinking, and have nothing to do with the ability to apply this language. We have discovered that the concept of a standardized social and political order and corresponding acts have emerged in a long time, so it has actually been proposed. The question of whether or not one should be different from that order. To be more precise, the question of the widespread relationship between this order and the human nature of ‘innate’ is already hidden in it.”③ Looking at the record of “sex” only mentioned two aspects in “The Speech”, ④ Confucius was not keen on discussing “sexEnterprise conditions” is something you can understand; “Then the conclusion here is that people’s primitive nature are often close to each other, but their lives have actually divided them. Here, the focus of the problem is “making this” The body is good, rather than a discussion of the ‘original discussion’ of the initial nature. “⑤ It is enough to provide evidence to the above conclusion that it is precisely the meaning of “the Master’s words about nature and the way of heaven cannot be heard” and “the Zilu has a voice, but he has not been able to do it, but he is afraid of it”, and directly matches “the voice” and “action”, as if there is a meaning of “it is better to not be heard than to have a voice with it but cannot do it even if it is not enough to do it.” ⑥
The “nature and the way of heaven” as the original problem of Confucianism, and the problem of knowing the behaviors and activities stipulated in taking “nature” as the intermediary, that is, taking “nature” as the basis and changing “nature” is suitable for the “what of heaven”. The primitive Confucianism represented by Confucius becomes less difficult to understand. Confucianism, especially the primitive Confucianism during the Confucius period, was a hard work to the biting cold wind, and the snow in the community had not melted. Social peace questions. Civilization creation and civilization design based on human nature guide and change human nature to ensure that human behavior and activities are realized with the goal of fair, orderly and sustainable, in order to be able to be in order and unhappy for a long time. This is the place where Confucianism, especially primitive Confucianism, do everything it does. Among them, the civilization creation and civilization design based on and adapting to human nature is importantly reflected in Confucius’ benevolence thinking based on “benevolence”; the civilization creation and civilization design that changes and transforms people’s nature is more concentrated in Confucius’ gift thinking about “benevolence”. The relative structure of “benevolence” and “gratulations” and mutual influences is not a conceptual relationship but a divergence method and approach to thinking. Confucius’ words and deeds recorded in “Theory” can be regarded as such.
As a study that s
發佈留言