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The separation and combination of moral preservation and destiny and its meaning
——The first chapter of “Mencius·心可” was described by Zhu Xi and Yang Ming as the center
Author: Gao Ruijie Guo Meihua (speaker of Shanghai Teacher Fan Da Department of Philosophy; Guo Meihua, professor at the Shanghai Institute of Financial Humanities, and a researcher at the Institute of Modern Thought and Civilization of Huadong Teacher Fan Da)
Source: “Zhejiang Social Sciences”, 2021 No. 6
Abstract
Since Confucius and Mencius, there has always been a tight relationship between the moral subject and the destiny of heaven, which has influenced the interpretation of this problem by later generations of Confucian scholars. In his commentary on the first chapter of “Mencius: The Heart Chapter”, Zhu Xi took the preset of broad principles as the basis, and based on the articles of “Big Science”, he presented a timely process from knowledge to action from knowledge, highlighting the absolute priority of broad laws of nature for real preservation; and Yangming The three sentences of this chapter are regarded as the learning path of the three grades, and combined with the “Speech” and “Doctor of the Mean” to learn to be at peace, learn to be profitable, and seek to be difficult, and seek to be encouraged. This chapter is understood as the commonal differences in the real preservation activities and their realm of different subjects, and fights against the purely cognitive approach. However, Yang Ming still set the broad-minded nature of the general principles as the acquired nature of the subjective confidant, and also lost his true character to preserve himself. In fact, from the truth that opens the moral preservation theory, the realm of the destiny and moral preservation, and the foundation of human nature, are the same paths for demonstrating the preservation meaning of human beings.
Keywords:Direction; Mencius; Zhu Zi; Yang Ming
Confucianism highlights the preservation of people’s morality. A basic dimension of moral preservation is the relationship between heaven and man. In Confucius, the body is a close relationship between the moral subject nature and the inner nature of destiny. Mencius’s moral preservation was profound. He used subjective choices and actions as the basis of human nature, and placed destiny outside the preservation of moral preservation. However, Mencius highlighted the subjectivity of moral preservation and its own reality, and finally returned the last destiny from the head and preserved his works as the foundation. Therefore, he revealed the relationship between heaven and man (the moral subjectivity and the limitation of destiny) in Confucius’ philosophy in a more purposeful way. The relationship between moral preservation and destiny is especially in the expression of “knowing the nature and knowing the heaven as much as possible”. Taking the chapter “knowing the nature and knowing the nature” as the middle, in order to eliminate the tight relationship between moral preservation and destiny, Zhu Xi took the preset of broad principles as the basis, and based on the articles of “Big Science”, he understood the knowledge of “knowing the nature and knowing the nature and knowing the knowledge of “studying the nature and seeking knowledge” from the perspective of knowledge, and after taking the behavior of “taking the nature and serving the nature and doing things”, he finally took the state of “being young and not pursuing self-cultivation and waiting for it”, which shows a broad and timely progress from knowledge to action. However, Zhu Xi’s approach, with a generalized pre-definition and cognitive theory orientation, will be individualThe moral preservation activity of sexual activity has been lost. Yang Mingzhi developed from the division between “The Book of Thoughts” and “The Doctrine of the Mean” where knowledge and action are learned, and action are learned, and action are difficult to learn, and then he understood “knowing as much as his mind” as “knowing as his mind” as “knowing as his mind” as “knowing as his mind” as “knowing as his mind” as “knowing as his mind” as “knowing as his mind” as “knowing as his mind” as “knowing as his mind” as “knowing as his mind” as “knowing as his mind” as “knowing as his mind” as “knowing as his mind” as a common time difference in the real preservation activities and their realm. Although Yang Ming knew that although he paid attention to the unity of knowledge and action in any preservation period, Yang Ming still recognized Zhu Xi’s broad-minded conception of the principles of heaven; and Yang Ming set the principles of heaven as the subjective confidantInstalling the amount of money also obscures the real and living moral preservation activities. In the extreme, introducing broad principles between the mind and the sky, “unifying” human moral preservation and destiny is not just a solution to Mencius’ philosophical understanding of the tension between mind, nature and heaven, but rather a step further collapse and annihilation within the justice of Mencius’ moral preservation. In this regard, we need to fight against the myth of unity between man and nature in Zhu Xi and Yangming, from the truth that opens the moral preservation theory, that is, to preserve destiny and morality, and to use the living preservation activities of man himself and its development as the foundation of the essence of man.
1. Two aspects of Mencius’ moral preservation:
The separation of mind, nature, and heaven and the journey of destiny
In terms of moral preservation, in Mencius’ philosophy, there is an internal tight relationship between the mind, nature, and heaven (destiny). In Confucius, there is a tight relationship between the moral subject and destiny. On the one hand, Confucius highly praised the subjectivity of moral preservation, and emphasized “benevolence is the one who is self-righteous” (“Shi Yu·Yuan Zhuan”, “correct others and seek self-righteousness” (“Shi Yu Gong”), “seeking benevolence and gaining benevolence” (“Shi Yu ·Shi Yu”), “I want benevolence to be true” (“Shi Yu ·Shi Yu”), “I can use his strength to be kind in one day? I have never seen anyone who lacks strength” (“Shi Yu ·Li Ren”). This preservation based on subjective moral behavior is an unquestionable preservation state of human beings – that is, the subjective activities of human beings are the basis of human beings’ reality, and there is no need to find an internal basis for this subjective activity. In this regard, Confucius said: “If you have virtue, how can you do it if Huan is?” (“Shuer”) “As King Wen has not, isn’t his literature in the sky? The heaven will be elegant and elegantThat is, those who die later cannot be as elegant as elegance; the sky is not as elegant as elegance, how can it be for the people to help them? “(“Speech Zihan”) The restrictive guarantee of the unsubstantiated preservation of human virtues by heaven as the restrictive guarantee, that is, it cannot be absolutely set to be the basis of real morality-civilization activities in terms of understanding meaning, but emphasizes that the moral subjective activities of man themselves are the basis of human beings themselves. On the other hand, Confucius believed that the existence of man itself was subject to internal certainty , No matter how hard a man does, the way of Tao is controlled by fate 1; the beginning and end of life existence are not determined by people, and the gain of wealth in life is not based on hard work, but “there is life in death, and wealth is in heaven” (“Speech·Yuanjing”)2. Between the moral subject nature and the dual nature of destiny of heaven, Confucius finally used “knowing destiny” (“Speech·Yuanyue”) and “fearing destiny” (“Speech Ji”) as the conclusion, it shows a certain reunion. “Speech” ended with “not knowing destiny but not being a righteous person” (“Speech·安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安安In terms of the problem of the subjective actions of man himself or the origin of the unaware destiny of heaven, Confucius’ philosophy has internal theoretical power.
In terms of its basic direction, Mencius inherited the moral dominance highlighted by Confucius and clearly eliminated the inner destiny of heaven: “If nothing is done and what is done is heaven; if nothing is done and what is done, it is fate. “(Mencius·Wan Chapter 1) Heaven or destiny is penetrated into the overall preservation of man himself. It is not the subjective act in moral preservation, that is, the act of those who do nothing (what does not make it happen); in this way, the act of those who do nothing is drawn out from the overall preservation of man, which escapes from the fate of the man himself (what does not make it happen) Nature or occasional nature). Those who do nothing o
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