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The main value decision of moral character of the “benevolence-rightness-profit” structure from Mencius and Dong Zhongshu
Author: Wang Hanqing (Associate Professor of Literature, Huangluo Jiafu Faculty)
Source: “Hengshui College News” Issue 5, 2020
Time: Confucius was in the 2570s and the 6th day of the seventh month of the Gengzi Gengzi in 2570s Sun Ji Hai
� The focus value of “benevolence” as the subject is to determine the self-value of the moral character of the subject. This clear value determination has a clear countermeasure to the confusion or confusion of values that are not difficult for modern people, but Sweetheart Baobaobao Nursing NetworkHow to make the subject value focused on “benevolence” have an impact on the personal moral reality from the beginning, it must guide the subject to think about the relationship between itself and the world, and construct the subject’s willful understanding. From the perspective of the subject value decision of morality, after analyzing the “benevolence-rightness-rightness” between Mencius and Dong Zhongshu, we can further integrate these two different but non-contradiction structures, and examine the benevolence and meaning of Confucianism from the beginning. href=”http://www.twdaddytalk.org/”>Integrate software, allowing modern people who are strongly regulating individuals and themselves to return to the world from the beginning to show a path to connect themselves and others from the beginning. This is the feasible purpose of our subjective value decisions of moral reality in modern society to strengthen our ability to strengthen nature and power.
Keywords: Dong Zhongshu; Mencius; benevolence; propriety; subject value decision
“Dong Zhongshu and Confucianism” Special Column Director of the Director of the People’s Language
Associate Professor Wang Hanqing It reminds Mencius and Dong Zhongshu of the structural differences of “benevolence-rightness-rightness”, and points out that Mencius regards benevolence as the self-esteem of the value subject and emphasizes the inner moral self-esteem that the subject has first experienced; Dong Zhongshu clearly originated benevolence from the inner transcendent metaphysical body, and “benevolence” must be mediated by the “people”. The “combination with heaven” of our (the subject) can make everything fit. But Mencius and Dong Zhongshu both emphasized the outward expansion of the subject itself (“Resident benevolence is the meaning”” and “Heaven will be benevolence, and the way is also the meaning”). Dong Zhongshu’s relationship of interests not only acknowledges the focus of “profit” in the differences between Confucius and Mencius, and also demonstrates the greater inclusiveness of profit and is willing to recognize the basic needs of profit as the preservation of the subject. Whether Dong Zhongshu’s inheritance from the way of heaven or Mencius’s own value is determined by its own self-confirmation, what is guided and constructed is the responsibility and wanton understanding of the subject. Through Dong Zhongshu’s perspective, humans can understand the boundary between it and the whole existenceRelated. This analysis is very philosophical and worth reading.
Shanghai Road Chief College is appointed as a professor and doctoral supervisor
Chief Expert of the National Social Science Fund’s Serious Project
Dr. Yu Zhiping, Chairman of the Dong Zhongshu Research Committee of the Chinese Confucius Association
Dr. Yu Zhiping, Chief Expert of Dong Zi Academy, Dong Zhongshu International Research Institute, and Dong Zishu Commission
“Subject Value Decision” is a moral practice process In the main link, human actions have their own internal structure. As discussed by Yang Guorong, during the process of external actions, the first thing will be to generate a desire for conduct due to the internal request of the subject and to evaluate this intention. This process is converted into In the mobile machine, the main body then balances and chooses the machine. In the power balance and chooses, the main body needs to consider its intention and the machine through actual knowledge and value evaluation, make decisions and put it into practice [1]. Therefore, in the process of our business of intent toward actual action, there are already a series of activities in our brains (so it is an internal structure). In this series of activities, one of the cycles that guide each person to make a final decision and implement their actions is our value decision, and when we limit the scope of action to behaviors related to morality, the value decision of the subject is even more important. Although in modern times, the self-value of many people is often confusing and even inconsistent, even in this way, each behavioral subject has its own personal value as a guide for its behavior, which is undeniable.
In response to this question, there is a very clear reply in the Confucian field. When Confucianism and subject value selection were made, the most in-depth focus value established by Confucius was the “benevolence” that was revealed in “Theory”, which was the main energy of Chinese civilization.Focus value view [1] extends to the contemporary era, “benevolence” can even be regarded as universal values worthy of advocacy. The foundation of moral principle that “benevolence” as the original focus value constitutes behavioral guidance is “一” and “一一” (“一一”) is the most basic principle of moral judgment. However, in Confucianism, when the discussion and the situations dealing with and facing each other are often linked to “profit” (the subject’s desire) and are discussed in conjunction with discussion (regardless of excessive or basic benefits), “benevolence” and “profit” form a set of comparative values, or moral principles of comparison. Following this connection, the thinking about the relationship between “benevolence and righteousness” has become a key point for discussing the value of the subject from Confucianism.
About the connection between “benevolence-rightness-rightness”. Since the pre-Qin period, Confucius defined the relationship between “seeing profit” (“Speech·Wenke”) and “Zihan said profit and fate and benevolence” (“Speech·Zihan”). Mencius further stepped up the relationship between “Why should the king say ‘profit’? There is also ‘benevolence’ to be defeated” (“Mencius·King Hui of Liang”) to use benevolence to strengthen the relationship between benevolence and emotion as the absolute leading position. In “Han Book·Dong Zhongshu’s Essay”, Dong Zhongshu’s words “correcting one’s words does not mean its benefits, and understanding one’s ways does not count its achievements” were even supported by Confucians of the Song Dynasty. For example, Cheng Jun said that “this is Dong Zi’s reason to save Yue Zi” (Volume 25 of “Henan Cheng’s Book”, Zhu Xi also said that “The Han Confucians are Dong ZhongshuSweetheart Garden. href=”https://sites.google.com/view/sugardaddy-coding”>Based on the price ptt is pure, and his learning is very correct, not to compare with others. It is just that the hardship is not outstanding, and the best thing is to be good at the two sentences of “righteousness and enlightenment”. All of these words are insignificant” (“Zhu Zi’s Words·Warring the Kingdom of Tang Dynasty”, Volume 137) further establishes the strong initiative of Confucianism in the relationship between power and the derivation of “preserving the laws of nature and going to human desires”. Howeve
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