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Demonstration ethics and “universal” ethics construction—Response to Wang Qingle’s “Myth Sense of Moral Inspiration and Confucian Model Ethics”
Author: Rong Yanhao (Assistant in the Department of Philosophy, Shenzhen University of Humanities)
Source: Author: Author href=”https://blog-tw.net/Sugar/”>Baoqiang.comRuoqiang.comRuoqiang.com. Original. Issue 2 of “Yuanhu” Volume 47, Issue 2 (General No. 554)
1. Introduction
Wang Qinglei teaches “Myth Sense of Morality and Confucian Model Ethics” with moral emotion as the starting point and puts forward the explanation of Confucianism as “demonstration ethics”. Wang Xi pointed out: “Confucian ethics as a demonstration ethics is the essence of: in the social history that occurs in the actual social history, human beings will encounter various things, changes and changes at any time, which makes them develop a certain level of feeling, feeling and emotion from the root of their original intention and conscience. In this process, the demonstration and guidance of sages, benevolent and righteous people lead, and create a style and Dunhua education; people constantly learn, adjust, and receive education, and cultivate virtues, form customs and styles, thereby showing the style and style of individuals and even society. These styles, styles and styles are transformed into virtue and gifts, in the family, in the community, in the city-state, and even in the whole country, one after another, one after another, influence and Inclusive stories are spreading, and they are experiencing light. “[1] Confucian “demonstration ethics” can prevent the difficulties faced by standard ethics, and at the same time it has the effect of promoting the moral realm. Professor Wang Qingyue pointed out that Confucian model ethics can make ethics “increase in the net evaluation” to prevent problems caused by general moralization or perhaps general legalization. [2]
Wang Qingyue’s teaching pointed out that “the essence of Confucian ethics is not in “standards” but in “inclusivedemonstration』, demonstrating ethics is what Confucian ethics can pay for the future world ethics in modern meaning… If ethics are said to be professional, then universal ethics must be able, but universal ethics can be able, and Not only now…it is equal to its ability to use in standard ethics, but in my opinion, it may only be realized in the meaning of model ethics. And this is the modern meaning of Confucian ethics that I understand. “[3] From this we can see that Wang Jie taught Confucian “demonstration ethics” is a place of interest in the “universal” ethics in the modern world. This “universal” is not based on the meaning of building rules, but on the construction of “rules官网‘s rules for nourishing” explain which moral rules can be used as moral standards in daily life. [4] Here we can understand that Confucianism uses “demonstration” to illustrate what prospects do humans should seek some moral values and moral realms that need to be realistic in their daily lives? Didn’t he be cut the same way. , such as benevolence, filial piety, gift, righteous man, saint, etc. These moral values and realms can be used as “rules” and are the basis for our moral judgment and moral reality under the special circumstances of our career.
Civilization interaction and “universal” ethics construction
Modern civilization is a kind of “already here”, and humans cannot think about moral problems and make moral judgments without being influenced by the modernist context. Among them, the interaction between civilizations is a work that must be faced in modern society. The country cannot completely close the country. The country, the group, and even between individuals, all need to face groups that are different from their own civilization, career habits and value views. In the meantime, the need to face the problems of conflicting civilization and value views. Therefore, the “universal” ethics of globalization cannot be established in a state where no one has value view, but that each group is standing under the conditions of its own civilization landscape and value view to construct this “universal” ethics.
The demand for civilized development comes from two dimensions. Li Siguang once explained that the development of civilization has a “dual structure”. [5] Civilization growth is the development of a civilization itself, and at the same time, civilizations also achieve the consequences of interaction and learning through simulation and adjustment between them. After the external civilization is passed into a certain civilization, the value and meaning of the civilization itself need to be changed before the external civilization is introduced into the civilization. The “dual-reconstruction of civilization” composed of two dimensions of civilization growth and civilization transformation can explain that civilization meets social problems in each era through its own development and the dual approach of integrating foreign civilizations. In a modern world where civilized interactions have been unable to be prevented, Wang Xu’s “demonstration ethics” explanation of Confucianism’s usefulness and infinity in constructing “universal” ethics are questions worth discussing. If Confucianism can make contributions in constructing “universal” ethics, it can be explained that Confucianism can move into the times and respond to the problems faced by modern civilization, rather than having only historical ideas.
Construct “universal” ethics, and the requirements include two main conditions. First, as mentioned above, the construction of this “universal” ethics cannot be designed to prevent the various groups from any influence of the civilized domain. Whenever one can establish ethical thinking, one has been met with civilization and personal encounters in its location.Influenced by this, the construction requirement of this “universal” ethics is to preset the moral value and ethics concepts that each group or civilized body has already possessed. At the same time, the ethics concepts of each civilized body can be conflicting, such as the disagreement of the perception of the death penalty in different countries, or whether the fetus should be allowed, etc. Another major condition is that the process of constructing “universal” ethics cannot be achieved through “strong realization”, which means that the ethics needs to be constructed through warfare and voluntary conditions, and it is not impossible to make the other party receive this value concept through warfare, threat of force, economic sanctions and other pressures. This “universal” ethical demand arises under the voluntary acceptance of the members of a divergent civilization, whether it is received through diversion and ignorance, and is recognized through discussion. Civilizations must accept “universal” ethical demands and be built on the basis of war and voluntary.
From the specification to demonstration——the flexibility and flexibility of “demonstration ethics”
In constructing “universal ethics”, Confucian “demonstration ethics” has practical “flexibility” and “flexibility” in promoting propaganda. Both of them help to construct “universal ethics”. In terms of practical “elasticity”, Wang Jie taught Confucius that the “way of forgiveness and loyalty” was not a normative article that everyone must follow, but a commonality between ethical behavior. This “commonity” can be understood as a kind of ethical value that everyone should seek and practice, and in this search and practice, the judgment of different moral behaviors is actually flexible based on the situation of differences. This flexibility can make moral values less difficult to adapt to divergent civilizations, and help build “universal” ethics. Wang Jie taught, “For Confucius, the morality law is not an absolute law or order from God who is beyond nature, but a movement around the six senses, and at the same time it is planted in the way of human beings based on people’s understanding, believing and specific life situations.” [6] The Confucian “the way of forgiveness and loyalty” is not a direct behavioral norm, which guides people to act, but under the value of “generality” of moral values, and then consider specific situations, personal situations, etc. to practice in the life world. In each case, people can judge how to realize moral values based on the situation at that time, thus investigation to develop a practical “flexibility”. As Mou Zongsan said, “This truth – the specific broad, broad and unique truth – is perfect. Just like the Confucian benevolence… it cannot be used to talk about benevolence in abstract form… According to the expression of benevolence, it must be based on the situation of disagreement, such as for parents, partners, and brothers… these situations of disagreement are always expressed in a flexible process in these situations of disagreement.”[7]The “elasticity
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