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Why does Zhu Xi’s kindness always prevail in Chinese tradition
Author: Li Zehou
Source: Selected from “The Continuing Ethics of the Ethics” by Li Zehou, 2017 edition
Time: Confucius was the 2568th year of the year Dingyou July 24th Jiachen
Jesus September 14, 2017
Princesses of the editor of Fenghuang Country:Teacher Li Zehou’s new book “The Ethics Essay” was published in August 2017 by Shengya·Reading·New Knowledge Sanlian Bookstore. This book combines several works published by Teacher Li in recent years (“Response to Sander and Others”, “What is morality?” “EthicsPreparation Network Notes and Appendixes”), and more fully discusses the various ethics subjects proposed in “Ethics Essay” (2010). It not only deeply understands the author’s Confucian concept of “emotional body” and emphasizes the global value of the “integration of truth” that China’s traditional pursuit. This article is selected from the book “Annotations and Appendixes of Ethics”.
Teacher Li Zehou started ethics at the Huadong Teachers’ Major in May 2014
How can I understand the “Men and Xunxun”?
How can Mencius and Xunxun understand the fight between them and their conflicts? My book “The Essay of Ethics” (2010) clearly believes that human nature is not good or bad. Good or bad is a system of conception that is born in the historical structure of human beings. Animals themselves have so-called “good” aspects such as love, coordination, warmth, and cooperation, as well as so-called “good” aspects such as slaughter, fighting, evil, and killing (the so-called good and evil here are also the conception added by humans). Xunzi emphasized the ruthlessness, that is, the latter aspect of suppressing and eliminating, while Mencius emphasized the ruthlessness, that is, the former aspect of cultivation and growth. The difference is to focus on improving or controlling evil, but the coordination point is more important, which is to focus on teaching. Xunzi clearly shows that he is in logical and theoretical thinkingThe above is more secret and powerless, but Meng 平台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台台From the history of the descendants, Zhu Xi, who has become a great scholar of science, emphasized that “preserving the principles of heaven and sacrificialism and human desires are more important. href=”https://sites.google.com/view/sugarpapa”>官网” is actually the study of Mengqi and Xun (referring to the objective construction and practical effectiveness of theory, not Zhu’s own will), and suppressing people’s desires by constantly ethics. It is no wonder that many students regard Zhu Xue as Xun. Mou Zongsan, who included worshipping Meng, also criticized the question. Baocai. Is Zhu Zi “external morality”? If you only look at it from the outside perspective, this criticism is not unreasonable. Zhu Sitong said, “The Confucianism for two thousand years is Xun’s learning”, and Mao Zedong said, “A hundred generations have implemented the Qin system”, which is correct. The management of “human desire” was taught to control the occurrence, and this unified and unified empire had its historical needs at that time. Therefore, Kong—baoqing.com dcardXun—Dong—Zhu, has become the actual main line of Chinese ethics tradition. When Wang Yangming learned about his mind, he took the mind as the reason and the confidant as the body. After a few words, except for a part of the door to move into the willist theory and the abstinence, its mainstream is logical and historical geography or points to the natural humanistic theory of modern personalism that “the laws of nature are in human desires.”
Since Zhu Xi is Meng and Xunwen, then we will go back to the beginning of the reason why “humanity is good” has become the second and most important reason for Chinese tradition. This is also the reason why “Mengbiao” and “Wu Mengqi” can play a major role and influence. For thousands of years, Mencius became an Asian saint, and his position and influence were far beyond Xunzi, and he has been so far. Why is this happening?
I inclusive believes that this importance has something to do with the traditional Chinese loveless universe. As my book “Traditional History of the Witch” (1999), China’s “Heaven” has had dual natures since ancient times. On the one hand, it has a short personality and a divine heaven (heav)en), on the other hand, the natural sky (sky). The meaning of these two natures is that it determines a person’s life from the two aspects of material and energy, and from this perspective, people should use a certain and extremely happy emotional attitude to discuss, recognize this life, this nature and this emotion. This is true whether in the political philosophy of ethics or in the physical cultivation of moral thought. “Zuo Ji” contains “Heaven’s self-observation, and heaven’s self-observation”, and “Yi Ji” contains “The great virtue of Liuhe is called life” and “The wise meaning of life”. When Dong Zhongshu came to Dong Zhongshu, he provided a set of emotionsless universe views of heaven and man, the way of heaven is human nature, and “benevolence is the heart of heaven”. It is like Christians are grateful to God, and Chinese people always have gratitude and virtue for the Six-Heritage. However, this Six-Heritage is not a natural personality god, but a natural self in the universe. Here, people do not control nature as the “Holy Book” says, but must share the same with nature. This “co-existence” is not only material, but also moral and super-virtual emotions and worship. People “go to Liuhe, transform and cultivate” in both material and energy, that is, the task of participating in Liuheto nourish online experience and cultivate themselves. “The Doctrine of the Mean” also interprets the natural humanity, which is inherently unkind and evil, as the kindness qualities given by God. Mencius made great efforts to connect “Heavenly and Good” more closely in energy, so that people can gain strong emotional worship for certain preservation and career. Therefore, despite the academic aspects, Xun is superior, but Meng is superior in terms of emotions. Mencius used the language of verbal that was extremely sensational and sensational than the Xunzi proof that was truly reliable, as a religious belief, to be closer and received by people as a worship of emotions, and became the characteristics of Chinese traditional religious morality and emotional civilization. “Good nature” and “original sin”. , “It is better to live than to die” and “This world is not worth living” can be used as a pure and extreme photo of the differences between Chinese and Christians. Tomorrow, from the perspective of human history theory, on the one hand, the natural products that emphasize humanity have no good or evil, and good or evil is the conceptual definition of acquired society and comes from acquired cultivation and teaching; on the other hand, “the ultimate good” is the continuation of the overall preservation of human beings, and from the continuation of human beings, the human beings can be said to be “good nature” due to the continuous realization of individual participation in this human being’s preservation, that is, from the overall “the ultimate good” to the individual “good nature”. On the one hand, it is the foundation of modern social morality, and on the other hand, it is the inheritance of Chinese traditional religious morality. This is what I said, also known as the Emperor Mengzun and Xunzun, and the Emperor Confucius.
My character is not knowledge
My virtue is a very important self-selected unrestrained will, that is, whether to do it or not. As long as this unrestrained will lead to moral behavior. Knowing but not being able to do it, knowing but not being able to do it, being willing but not being able to do it, that is, understanding “willing” to do it, and understanding “how to do it” to do it, but still not doing it, having good thoughts but not doing it, there are many things that have many things to do.
I clearly oppose Mencius’s ” A good friend who knows without fear and can do it without learning does not become the same as Wang Yang’s understanding of “knowing as you do, and knowing as you do”. This initiative not only eliminates the differences, distances and problems between the recognized “knowing” and the “behavior” of morality, but also
