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Natural nature, destiny and the nature of atmosphere—Three dimensions and representations of Zhu Xi’s humanitarian theory under the Confucian Loyalty and Moral Vision
Author: European and Yang Pure purity
Source: Author Authorized by the Author Confucian Network Published
Original from “Ningxia Social Sciences” Issue 2, 2017
Time: Confucius was the 14th March of Dingyou Dingmao
Jesus April 10, 2017
Abstract:Loyalty and humanitarianism are the two main topics of Confucian ethical thinking. As a master of the collection of science, Zhu Xi included these two into his science system. Under the Confucian vision of loyalty and virtue, Zhu Xi’s humanitarian theory has three main dimensions and representations: 1. Natural nature. It is human nature, with both natural and logical nature, but it is important to be human nature, without so-called goodness and evil. 2. The nature of destiny. It is pure and kind, and is what people should seek. Before Zhu Xi, the destiny of heaven had the “personalization”, “virtualization”, and “regularization” just as Ye Qiuguan was still thinking, and the Baobao.com recommendation programs began to be recorded again. Jiabao” and “religious”. Zhu Xi used the destiny of heaven to “nature of heaven to transform” and “regularization”, which led his “nature of heaven to transform” into a path of moral empirical theory and moral empirical theory. 3. The nature of the temperament. It has goodness and evilness. Zhu Xi believed that human nature is good, but in the process of human experience and social experience, in Zhu Xi’s words, people “going to go” in society will be affected by the dual influence of goodness and evil, and finally form the human nature of goodness and evil. Therefore, in order to seek the goodness of the human way, we must “preserve the laws of heaven and fulfill human desires” and reveal the goodness of the human way. Zhu Xi’s humanitarian theory provided the foundation for the ability and feasibility of theory for later Confucianism to know loyalty, cultivate loyalty and practice loyalty.
Keywords: Zhu Xi; humanitarian theory; natural nature; destiny; temperament of temperament
【Note】
Humanitarian theory is one of the main topics in the Chinese political history and the history of Chinese ethical thinking. Teacher Xu Xie said: “Humanitarianism is the conception and thinking represented by the terms “destiny”, nature (morality), heart, emotion, talent (nut), etc., which is the basis ofContains. Humanitarianism is not only a kind of thinking, it occupies the main position in the history of Chinese philosophical thinking, but also the principle and power formed by the Chinese nation’s energy. ”[1] “Preface” P2 Zhu Xi (1130-1200) as a master of the Confucian collection of knowledge, what is the connotation and representation of Confucian loyalty and virtue? We try to draw from the three dimensions of Zhu Xi’s humanistic theory, the nature of destiny and the nature of the temperament, so as to draw a tiled jade.
1. Natural nature
“Shi Wen Jiezi” says: “Nature is the yang of a person, and the nature of a good person is from the heart and sound. “Because Xu Shen was a native of Han Dynasty, he was greatly influenced by Yinyang in Han Dynasty. However, when he explained “nature”, he did not explain the characteristics of “nature”, let alone the essential meaning of the word “nature”. Teacher Xu Zheng believed that “nature” came from the word “nature”. [1] P5 “nature” first appeared in oracle bone inscriptions and bronze inscriptions. [2] P25 In fact, in the pre-Qin classics, “nature” and “nature” can be used interchangeably. Xu Hao said in “Shiwen Jiezi Notes”: “Sheng, ancient character, and books are often used interchangeably. “Zhou Rong·Big Situ” “The birth of the five earths”, Du Zichun reads the birth of nature. “Zuo Ji·The Eighth Year of Zhaogong”, “The common people have the same strength, and they have both complaints and no one can protect their nature.” It is said that no one can protect his life. ”[1]P5 Teacher Fu Sinian also said in “The Ancient Training of Life”: “The independent character is not in the pre-Qin Scriptures, and new characters are used in the pre-Qin Scriptures. ”[3]P9 This is to explain the relationship between “nature” and “life”. However, this is not to explain the word “nature” from the perspective of “humanity”. In the book “History of Humanitarianism” by Professor Xu Yao, he believed that from the earliest classics about the word “nature”, the original meaning of “nature” should refer to the desire and talent that people have in their birth, especially the “nature” they are now called. [1]P5
We believe that the interpretation of “nature” from the perspective of “humanity” should be first applied in “The Book of Music”, which is to explain “nature” from the perspective of moral meaning, and has a strong humanistic color. “The Book of Music” mentions all two aspects of “nature”. According to Zhu Xi’s explanation, “nature” in “The Book of Music” has two important attributes: natural attributes and logical attributes.
One, natural attributes. “The Master said: ‘Near nature, there are far away from each other. ’” [4]P176 The “nature” in P176 refers to the “humanity” that people have. In other words, the “nature” here refers to the natural nature of human beings. However, Zhu Xi’s explanation of this changed this “nature”, sets “time” to “nature”, and makes sufficient evidence for “nature” to place “nature” in “nature of elegance”, and keeps this evidence from being deviated from the “nature” that Confucius said in life. In other words, Zhu Xi believes that “nature” here is “nature of elegance.” Zhu Xi said: “This is what is said to be both elegance. The nature of the atmosphere is inherently divided by beauty. However, in the first instance, they are not very different. butBeing good at goodness and evil, and then one begins to move away from each other. Cheng Zi said: ‘This is the nature of the temperament. It is not the basis of nature. If we talk about its root, then nature is the principle, and there is no evil in principle. Mencius said that nature is good. Where is there nearby? ’” [4]P177 Zhu Xi said that “nature”, “it was the beginning” and “humanity” were the same, but after learning acquiredly, “being good and good, and being evil and evil”, he finally “begins to be far away.” However, in fact, Confucius in the entire “Speech” href=”https://sites.google.com/view/sugardaddy-coding/”>Baobao.com and horse racing also did not explain whether “nature” is “good” or “bad” or “bad”.
Second, the nature of the principle of nature is the nature of the principle of heaven. “Zi Cheng said: The Master’s articles can be heard; the Master’s words about nature and the way of heaven cannot be heard. ’” [4]P79 The sentence “P79” is probably the combination of the teachings that Zi has done after hearing Confucius’s teachings. Because Zi talked about Confucius’ “Dao of Heaven” and the topic of this article, and his authority is not to be discussed. [①] What does the “nature” mentioned by Confucius mean? The difference scholars have different opinions on this. However, Zhu Xi believes that the “nature” here has the attribute of principle and belongs to the organizational department of his heavenly system. Zhu Xi said: “Whether articles and virtues are beyond the outside world, the power and literary expressions are all. Nature is the law of heaven that people receive; the law of heaven is the essence of nature of heaven, which is actually the same principle. The Master’s articles are widely seen and are widely known to those who learn. As for nature and the way of heaven, the Master rarely says it, but there are those who learn it that they cannot hear. The teachings of the Holy Door are not liked, and the sons will be praised at this point, and the beauty is revealed. Cheng Zi said: “This is what I wrote about the Master’s ultimate argument and beautiful words. ’” [4]P79 The “nature” explained by Zhu Xi here is completely different from the “nature” in “narrow” of “nature”. He has already interpreted “nature” as “nature of reason”.
So, in Zhu Xi’s view, what is humanity[②]? Zhu Xi followed the two Chengs and Zhang Xuan’s study of “nature”, and believed that “nature” is the physical manifestation of the “nature” in the human heart. He said: “Cheng Zi said: ‘Nature is reason’, which is the best. ”[5]P63 also said: “Yichuan’s ‘nature is reason’, and the ‘heart-solid character’ is unbreakable. ”[5]P93 In “Mencius’s Collection of Notes”, he clearly pointed out: “Nature is the principle of