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Dai Zhen’s moral principles and its broad principles
Author: Sun Bangjin (produced by Wenzhou Institute of Philosophy and Civilization)
Source: “Confucius Research”, 2019 Issue 1
Time: Confucius was in the 2570s and July 29th of Ji Hai
� href=”https://twbabyhoney520.org/”>Sweetheart Garden‘s theory, the emotional theory of “knowing good”, or the utilitarianism of “successful life”. These comments can never touch Dai Zhen’s true understanding of moral philosophy. Dai Zhen talked about the “heart” and “emotion”, and talked about “emotion” and talked about natural desire and moral emotions. In Dai Zhen’s view, humans inherit the virtue of the six-held life. Under the pure inner inner “reflective character” of Mencius’s “unbearable to others’ hearts”, through the three steps of “seeking one’s own emotions”, “comprehensive emotions with emotions” and “get the sameness”, they finally pointed to the broad and corrective state of “the whole nation can fulfill its life”. Dai Zhen’s moral philosophy did not simply conclude moral action as the most satisfying of lust, nor did he simply understand the calculation of striking love. Instead, he asked to develop the balance of moral emotions in his career to achieve broad justice and justice. This moral philosophy based on emotional theory is extremely challenging, but it can form its own style, which is a rare new Confucianism since the Ming and Qing Dynasties.
In the past century, Dai Zhen, who has many respected and dressed in his philosophical commentary, has two self-contradictory Dai Zhen’s abstraction: one is Dai Zhen, who advocates “to fulfill his feelings and desires”, opposes the killing of people with reason, pays attention to the common people, and is full of the energy of human nature, but it is difficult to avoid being criticized for being erotic. The other is Dai Zhen, who advocated “virtue and nature are dependent on learning”, and believed that “whatever goes to private selfishness and does not seek to obstruct, and does not emphasize knowledge first, is not sacred learning.”[1], which is an abstraction of a sentimentalist, and therefore he cannot avoid the doubt of replacing morality with knowledge. The two extreme ratings of Dai Zhen’s philosophy in later generations [2] are not unrelated to the philosophical stage differences of the escalator, but more importantly, they are related to the principles that Dai Zhen wants to deal with and is extremely challenging. Dai Zhen described his own Mencius’s anti-violence tasks similar to those of Mencius Yang Mo and Korea, and showed the nature of education. In the preface of “Mencius’s Characters, I am not able to understand it.” I know it but do not say it is disloyal. It is to teach people to others and learn from them, and to be benevolent in future generations.” Therefore, he cut off the crowd and emphasized that “the way of seeking to observe the sages must start with Mencius.” (MZ, page 124) Dai Xue insists on communicating with Meng and Xun, and does not want to give people a breaking impression. He said, “If you have the ability to aspire to the truth, you must go to the two things and strengthen your efforts to gain them. Once you think about it, you will be able to gain them.When he gets closer, he knows which is an extraordinary person, and which is an extraordinary person not yet an extraordinary person” (“Book with Yao Xiaolian and Ji Ji”, “Dai Zhen’s Complete Book” 6th, pages 370-371), and he has a solid belief in the integration of his theory. However, in Dai Zhen’s theory structure of “nature is learned from nature to certainty”, how can nature be determined at the same time? How can it respect feelings and be fair? ? This article covers the key issue of Dai Zhenzhe, and seeks to make the most sympathetic comments from the moral and emotional theory to the logical structure of its confusing theory and its broadly correct argument.
1. The emotional discussion of “combining blood and knowing the mind is one book”
In Dai Zhenzhe’s philosophical system, ” The new theory of “focusing on reason” gives the fundamental basis of its rationality and desire to “reason exists in desire”. [3] In Dai Zhen’s view, people are the unity of flesh and energy. With “blood” there is “knowledge”. Blood is the material basis of knowledge, and knowledge is the essential property of human beings. On the one hand, based on the acquired blood and energy material, through continuous progress in acquired learning, they can “learn to advance to the gods.” On the other hand, , through the cultivation of knowledge, we can also change the quality of the gas and fully develop the beauty of blood and material. In short, blood and knowledge are a synergistic relationship between blood and knowledge. It should be “combined with blood and knowledge as one book” (MZ 1, page 172), and we should not separate the two. Just as Hui Qi criticized, “Later generations treated heaven and man and reason and desire, and said that heaven is the reason, especially. ”[4] Facing the increasingly serious moral and harsh moral distortion that Dai Zhen was also very dissatisfied官网彩子, he pointed out that “Since we are completely divided into two categories, we should not be rationalized by our own desires, and we must also be rationalized by our own desires. All the people who are approachable, the cold sorrow, the eating and the common feelings of men and women are considered to be very light. “(MZ, page 217) Regarding the moral constraints of the widespread social existence at that time, he proposed “the feelings of being close to one’s body, so he close to it心文‘s desire to nourish the desire” (MZ, page 197). He regards the idea of the most human nature as the most human nature, showing strong human nature concern and real criticism. Dai Zhen’s philosophical thinking about the relationship between blood and knowledge, and his focus is composed of two aspects: one is “natural and certain,”It is not two things, the second is “to be determined by the certainty, and to be natural” (MZ 1, page 171). The former points out that reasoning is actually the justice of the desire itself and how to realize the truth in a perfect way. The natural desire and the principle of certainty cannot be completely separated, nor are they opposite. The latter will specify in detail in one step , while fulfilling moral principles, people can meet the needs of natural desires, and realize the unity of nature and certainty. In Dai Zhen’s philosophy, the two concepts of “natural” and “necessary” are similar to the correspondence between “reality” and “responsiveness” in Eastern ethics. [5] “natural” refers to the natural nature of human beings and innate, which includes both “blood and blood” “This innate desire for lust also includes the acquired material function of “knowing” that can be kind to love others, distinguish between short and short, and distinguish between beauty and ugliness. In addition to the natural desire for lust, the acquired “knowing” talent of moral feelings and moral sensibility is also included. This is the most special place for Dai Zhen’s natural concept. The concept of “knowing” with acquired moral emotions and intentions, introduced Between nature and certainty, it is the bridge used by Dai Zhen to communicate the experience of desire and the transcendental principles of the rational. As long as the “knowledge” can be eliminated from the natural nature and only the need for lust is left, then Dai Zhen’s Mencius’s nature theory will become the erotic theory because it has fallen to the foundation of acquired moral sense. The existing Dai Research Institute often does not pay attention to this. As for “must be sure”, Dai Zhendong often said, “good is certain”, “reason is not other, but it is certain” (SSL, page 86), which is close to the meaning of “good” and “reason”. It does not refer to the necessity of the natural law of cause and effect, but refers to the moral principle of self-discipline and self-responsiveness that conforms to the purpose and in line with the sentiment and cannot be denied. [6] Because moral principle is In daily life, people get it from their minds, and their minds have their own talents lies in their natural materials. Therefore, “must be” obtained from their minds is not a reversal and overrepresentation to “natural”, but “nature from the blood”, “to be natural”, and achieve “natural supremacy” under the guidance of their minds – a perfection of morality with both principles and principles. The state is crushed. Blood and knowledge, desire and reason are all “one book”, that is, it is based on nature, and is based on the heart of the human
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