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Respect and admiration: The foundation of Confucianism’s mind and nature
Author: Yang Lihua (professed by the Department of Philosophy in Beijing)
Source: “Baoqing.comJiangsu Social Sciences” No. 5, 2017
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“Filial piety” is the foundation of the Confucian ethics career and has a constructive effect on Confucian ethics. The discussion on the basic theory of “filial piety” will give us a deeper understanding of the effects of “filial piety” in the Confucian thinking system. At the same time, it will also give us a more reliable understanding of the feeling that Confucianism can develop in the contemporary world. This article takes the lead in discussing the difference between Confucius and Mencius on “filial piety”, and hereby try to analyze the differences between the mind and nature behind this difference, thereby exploring the main influence of “filial piety” on Confucian morality.
1. The difference between “Filial Piety” and “Mencius”
The basic influence of “filial piety” in the Confucian ethics career is clearly manifested in the chapter of the “Filial Piety” chapter of “Filial Piety” in the real science and technology genius, honest president x false can be slapped, and the ultimate handsome male singer. “Study and Learning” records this passage:
You Zi said: “Those who are filial and brothers, but who like to offend the superiors, are rich; those who are ill of others, but who are ill of others, but who are ill of others, are never there. When people are polite and righteous, the foundation is established and the way is born. Those who are filial and brothers are the basis of benevolence!” [1]
Regarding this passage, Zhu Zi used a discussion in Cheng Zi: “Someone asked: ‘Filial piety and brothers are the basis of benevolence. Can filial piety and brothers be benevolence?’ said: ‘No. It is said that benevolence starts with filial piety and brothers, and filial piety and brothers are one of the things that benevolence is. The practice of benevolence isBaobao.comThis is the basis of benevolence, but it cannot be achieved. Benevolence is nature, and filial piety and brotherhood are use. As long as the four elements of benevolence, righteousness, kindness and wisdom are conquered, there is no such thing as there is benevolence, righteousness, kindness and wisdom in nature.Filial piety and brother come. However, benevolence is the master of love, and love is not the greater love. Therefore, it is called filial piety and brotherhood, which is the basis of benevolence! ”[2] Cheng Ziwei is serious about the distinction between the upper and lower body, so he understands the relationship between “filial piety and brotherhood” and “being the foundation of benevolence” from the perspective of “use”. In his opinion, “being the foundation of benevolence” touches on the perspective of nature or reason, while “being the foundation of benevolence” is the work of using this aspect, and the two cannot be confused. Although we cannot It is not as good as using “filial piety and brotherhood” as the most basic basis of benevolence, but in the specific moral reality, “filial piety and brotherhood” always develops its original influence. The reason for this is related to the basic value of Confucianism using the infinite human nature as the basis of development.
Zhu Xi’s “Collected Notes on Four Chapters”
There are many comments about filial piety in “Theory” and “Mencius”. It seems that there is no big difference in these commentary overviews. But if we study them deeply, we will see ” There are very large differences in the basic orientation between the related thesis of “Mencius” and “Mencius”.
The argument about filial piety in “Mencius” is the following two chapters:
Meng Yizi asked about filial piety. Confucius said: “Nothing is wrong. “Fan Yu was so angry that his son told him, “Meng Shu asked me to be filial, and I said ‘Not bad’. “Fan Hao said, “What’s the point? “The Master said: “Life, serve him as a gift; die, bury him as a gift, and worship him as a gift. Baoqiang Website“[3]
Ziyou asked for filial piety. The Master said: “The filial piety today is to be able to nourish. As for dogs and horses, they can all be nourished; why are they different from disrespect? ”[4]
These two paragraphs of the discussion on filial piety lead to the two key words “gift” and “respect”. Regarding the relationship between nourishment and respect, there is a more detailed discussion in the “Travel Notes: Sacrifice”: “Zeng Zi said: ‘… What people call filial piety is that the people of the country wish to say that it is fortunate that they have a son, and that they have filial piety. The original teaching of the people is called filial piety, and their actions are called nourishment. If you can nourish yourself, respect it is difficult; if you can respect it, respect it is difficult; if you can nourish yourself, how can you be difficult; if you can nourish yourself, it is difficult. Since your parents are not good, be careful not to be honest with you. You can be said to be able to end. ’”[5] In this passage in “Travel”, respect not only points to parents, but also to themselves, because “the body is the body of parents.” Do your parents’ body, dare not be respectfulIs it? ”[6]
In fact, the relationship between “gift” and “respect” is closely linked in the Confucian verbal system. “Treasures·Loves” says: “Treasures are those who are respectful in different things. Those who are happy are those who are in love with different literature. ”[7] also said: “The happy ones are the same, and the gift ones are the differences. The same person is in harmony, and the same is in harmony with each other. ”[8] In “Mencius”, the two are directly equal: “A heart that is obsessed is benevolence; a heart that is ashamed is meaning; a heart that is respectful is kind; a heart that is long and short is wisdom. ”[9] From the following information, we can see that respect is the essence of the energy of the gift. Combined with the citation of the filial piety in “The Book of Songs”, we can see that the filial piety mentioned by Confucius is based on respect.
The more common arguments in “The Book of Songs”, the discussions on filial piety in “Mencius” are related to the evaluation of specific characters. Among them, the most noteworthy one is the evaluation of Shun and Kuang Zhang. “Mencius Baocai SoftwareZi·安全全全全》 Read:
Mr. Gongduzi said: “Kuang Zhang, all people in the country are called disfidant. The Master and Zhiyou were so proud that he looked at him again. Why dare he ask? “Mencius said: “The five things that the world calls unfilial: laziness in the four branches, not taking care of parents, one is unfilial; playing games and drinking, not taking care of parents, two is unfilial; having money, private wives, not taking care of parents, three is unfilial; pursuing people’s desires, thinking of parents as their killings is four is unfilial; being brave and fighting is very dangerous, five is unfilial. Is there one thing about Zhangzi? The husband and son are good at meeting each other but do not meet each other. Be kind is the way to accompany you; father and son are kind, and be kind is the great one who can be kind. Husband Zhangzi, how can you not want to have a husband’s wife? For the sake of blame for the father, he must not be approached. I left my wife and son, but I finally couldn’t bear it. If he thinks that it is not the same, he is the most sinful person, and he is already the only one who has been punished. ”[10]
In this conversation, Mencius fully realized the deep understanding of other people’s situation. As Zhu Xi said, “The purpose of this chapter is to be misled by everyone and must be observed. You can see the sage, Grand Duke’s most benevolent heart. ”[11] But if he rebelled and regarded Kuang Zhang as filial piety, he would go to another extreme: “Later generations wanted to be filial because Mencius refused to resist, so he wanted to be filial piety because Kuang Zi was unfilial. This is all unfair and relied on one bias. ”[12]
Zhu Xi’s “Zhu Zi’s Words”
A passage about Shun is a key point, and is published in “Mencius·Wan Zhang”:
Wan Zhang asked, “Shun wen
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