requestId:684c3e4f962fe3.14152684.
The new comment on the rejuvenation of the low-cost and sweet-headed gift is benevolence
——Analysis based on Xunzi
Author: Li Zhifen (speaker and teacher of the Chinese Academy of Philosophy)
Source: “My character and civilization”, 2021 Issue 3
Abstract:Rejuvenation of the favor is a theoretical exploration carried out by Xunzi to realize Confucius’ goal of rejuvenation of the cheap and sweet-headed gift is benevolence. The cheap and sweet head is important to cure desires, and the method is “information 彩票网 dcard彩票网”. The ordering and tracing of gifts is the meaning of “rewarding”, and the specific method is to observe the way of the previous kings. On the one hand, the purpose of making and performing gifts can be cheap and sweet (management of human desire), and the “low-cost sweet” is taken into the “reward” step by step. On the other hand, “If you rely on benevolence and righteousness, then benevolence” confession is the true achievement of fulfilling the righteousness and righteousness, that is, the rebirth of benevolence is benevolence. The rejuvenation of the thought of benevolence not only deepens the connotation of the benevolence and benevolence in a step further, but also has a profound influence on later Confucian scholars. Therefore, it cannot be ignored in the research on the thought of the cheap and sweet gift of the benevolence in contemporary times.
Keywords: Sweetheart; use the meaning of the word; redeem; make gifts; use the meaning of the word
“The low-cost sweet head is redeemed as benevolence” is published in the “Speech: Jingqing”: “Quickly ask benevolence. Confucius said: ‘Carely sweet heads redeem the gift of benevolence. One day, the whole country will be benevolent. Is benevolence based on oneself and by others?’”[Baobao.com1](817) has been very much in the academic community about the explanation of “low-cost sweetness and gifts are benevolence”. But regardless of the argument, most students believe that “cheap sweet” and “reward” are both ways of need for benevolence. The assessment of these two approaches in previous research and discussions is important based on the study reviews later in Han. It either settles in the interpretation of the lyrics, or relies on the notes and remarks of scholars since Western Han, and then comes from the pre and post of the sentence “Free and Sweet Rebirth”, and even comes from the overall ideological structure of “Speech”. [2] But in fact, Xunzi, who was following Confucius in the pre-Qin period, discussed the problem of “low-cost and sweet-hearted gifts and benevolence”. These discussions can provide us with a new explanation for Confucius’s thinking of “rebate and sweet, and reciprocating benevolence”.
1. Mencius and self-correction are benevolent
After Confucius, Confucianism was divided into eight. In the development and evolution of Ren, the different schools and learners began to discuss “low-cost and sweet-hearted rejuvenation for Ren” from many aspects. Mencius of the Xiezisi school also discussed how to think about benevolence. Although Mencius did not directly discuss and “low-cost sweet rebirth”The problem of benevolence, but the emphasis on the thinking of “correcting oneself” and “few desires” can be seen as a step forward in the thinking of benevolence.
Mencius took the initiative to talk about oneself in terms of benevolence, which is specifically to correct oneself. For example, in “Mencius: Leaving the Mother”, Mencius pointed out: “Loving others does not rebelliously, governing others does not rebelliously, respecting others does not repel their respect, and those who do not remedy their behavior will seek to reciprocate oneself, and their body is upright and the whole country will learn from it. ”[3](492) When there is a problem with the implementation of virtue, Mencius advocated the self to reflect and reflect on oneself, rather than considering others and internal environment.
In the examination of oneself, what Mencius asked to achieve was to see whether one could be correct. “A benevolent person is like shooting: the person who shoots upright himself and then develops, but does not blame himself for his own actions, but seeks to make up for oneself. ”[3](239) Correcting oneself is the heart of a gentleman. People are born with a heart of obsession, so the subject and power of virtue are both in people themselves. People can grow a heart of obsession and develop their own moral subjectivity, which is to correct oneself. In Mencius’s view, correcting oneself can lead to gentlemen and things, and in the end, people across the country will be relieved.
In terms of how to make oneself upright and oneself upright, Mencius valued the influence of the mind. Instead, one can seek to understand oneself and gain benevolence. The reason why this is so sufficient is that in Mencius’s view, people’s hearts are born with four aspects: benevolence, righteousness, kindness, and wisdom. Entertainment conditionsIf you can keep your mind to the fullest, that is, to grow and expand the four ends of the heart, you can seek benevolence and gain benevolence. From this perspective, Mencius absorbed the skill of benevolence to his own heart:
Anyone who has four ends in me knows that they will be expanded and filled, if the fire starts and the spring begins. If the sacred can be filled, it is enough to protect the world; if the sacred is not filled, it lacks the ability to serve his parents. [3](235)
Everything is reserved for me, and if you turn around and be kind, you should not be happy. If you do it with forgiveness, you should not be close to be benevolence. [3](882-883)
People can know all things and benevolence because they can know that nature is in me, that is, their own body. Reflection and be kind, that is, people can know nature through the mind’s reflection skills in themselves. If people can actively develop the reflection and influence of their minds, they can know the four aspects of benevolence and wisdom inherent in life, that is, their own nature. “Benevolence and wisdom is not based on external me, but I am inherent in it, and I cannot think about it. ”[3](757) Intellect knows what kind of actions the human body should do. In this way, Mencius absorbed the cultivation of the kung fu into the human being, and highlighted the subjectivity through the full range of kung fu.
It is worth noting that among the four ends of life, Mencius gave the gift (the heart of reincarnation) As one of the four ends, this is very different from Confucius’ “reward” thinking. Although Confucius’ “reward” “reward” can have many explanations, it is important to refer to the internal social system and social norms (written by Zhou or Frequently). [2](131) Mencius’s “reward” thinking on Confucius’ “reward” thinking was to pay more attention to the gift from the giftThe inner virtues and thoughts of the system are explained in detail. People are born with a heart of reciprocity and a heart of respect. If they can be expanded, then their behavior will naturally be suitable. The gifts are built into the hearts of the people, so there is no problem of restoring the gift system for Mencius, but more about whether it can be “winned”. As long as you seek rebellion and self-interest, you will be able to gain benevolence and honor without seeking externally. Similarly, Mencius also believed that meaning is not in my mind, but in my mind. Because I have a meaning in my heart, I can act. [3](743-744) In short, in Mencius’s view, the root of benevolence lies in the heart of the people. If you expand and grow, that is, you will be able to gain benevolence by raising the benevolence of the heart. That is, benevolence as your mind.
The first thing to do for benevolence is to do as you wish, and this is the initiative of Mencius from his large body. There is a distinction between a body and a small body. The body is “Sister, wipe the clothes first.” Everyone has a jealous heart, and the small body points to the desire of the five senses. If a person can turn around and be kind and establish his body, he can establish himself. Whether one can start from one’s body becomes the key to one’s own cultivation: “The one who is in this world and oneself is based on one’s own big one, but the smaller ones cannot be treated.” [3](792) Mencius believed that people should focus on the first thing that will bring about the existence of human beings, that is, the four ends—the heart of obscenity, the heart of shame, the heart of reconciliation, and the heart of shortness——to grow well. “From his body as a big man”[3](792), the word “from” reflects Mencius’ concern for the big body-hidden heart. If these four ends are grown, even if there are small bodies like the senses, they will not be able to move the body. In addition, Mencius believed that he would not use it to guide others with the small bodies that he did not want others. This is to “do forgiving and do to others what he does not want others to do to others. [3](883) Sho
發佈留言