【陳冷鳴、劉偉】儒家“仁遠乎哉”問題意識的時代一包養網心得價值

1

As we all know, before Confucius, many former masters had applied “benevolence” as virtue. As for the literature you can see today, “Shang Shu·Jin Teng” says “I am benevolenceful,” and “Pen Shu·Zhi Feng·Lu Ling” says “The person is beautiful and kind.” In age, people have described or defined many of the good behaviors in their real social careers with “benevolence”. For example, in “Zuo Zhuan”, there are notes such as “The king is a gift, and not abide by lust, benevolence”, “Saving merits and doing things is benevolence”, “Outcoming things is like a gift, and taking things is like offering sacrifices, and benevolence is the rule of benevolence”, “The great reason for protecting small things is benevolence”, etc. In “The Mandarin”, there are also notions such as “the kindness of abundance of righteousness and merit”, “Love to be kind”, “benevolence does not blame the king”, “benevolence does not party”, and “benevolence speaks of merit” and other concepts. Previous people all regard “benevolence” as a virtue. Virtue conflicts with evil. Confucius brought “benevolence” to an unprecedented level in history, thereby fighting against various evils. In his thinking system, “benevolence” is both the overall virtue and the highest moral character and energy state. This is Confucius’ serious development of traditional “benevolence” and one of his outstanding contributions in the history of Chinese thinking.

In the minds of divergent learners, Confucius’ thoughts appear in the form of divergence. In history, many people tried to “one””Han” explains it, trying to build a platform between different civilizations and promote dialogue. Whether it is Fang Yizhi’s “A Question and Answer” or the “Confucian and Jesus Dialogue” developed by the ancients, they all try to create a new situation of Confucianism. After more than two thousand years of development, the specific shape of Confucianism has undergone grand changes, especially the analysis of it from the perspective of Eastern science since modern times. The original general academic framework has been analyzed and classified into different categories, and in learning The art world has had a profound impact. In the process of introducing Confucianism to the Eastern world, the practices of some pioneers are worthy of our contemplation. For example, Chen Weizhang interprets Confucianism from the perspective of philosophy, ethics and society, presenting the Orientals with a contemporary color Confucius. He said: “From the perspective of religion, one is called God, and from the perspective of philosophy, one is called the Yuan, and from the perspective of ethics, the other is named benevolence. ‘God’, ‘Yuan’ and ‘benevolence’ are the three of them. Therefore, based on the laws of the law, all things are united in benevolence. The aggregation power of all things is called ‘God’ and ‘yuan’, while the aggregation power of society is called benevolence. Confucius said: ‘A benevolence is a man’. ”[1] Intensely, this interpretation method helped the ancients understand Confucianism, but it had a strong religious color – to explore the concept of “God” that had long gone from Confucian classics, so that it could be linked to the “benevolence” advocated by Confucius, integrate the “yuan” developed by the Gongyang family, and strive to build a Confucian system that can cover modern careers. It is easy to see, this kind of Understanding reading is different from Confucius’ understanding of “benevolence”.

In Confucius’s view, as a kind of “benevolence” of moral character, it is connected and filled with other kinds of virtues. Each kind of moral behavior contains the energy of “benevolence”. This is just as his son Zixia said: “Learn broadly and understands the will, asks and thinks closely, benevolence is here. “(“Speech·Zi Zhang”) Confucius never easily praised others with “benevolence”, even if he himself dared not regard himself as benevolence. But on the other hand, is “benevolence” far too far and high? No. The “benevolence” mentioned by Confucius actually exists in the real social life. As long as the moral subject is willing to practice “benevolence”, it will be inspired together with wisdom and courage to promote inner qualitiesIntensive changes.

In the years of life and hardship, Confucius traveled around the country, traveled to the throne, and opened a brand newBreeding The interaction between talent and politics. Since then, the Hundred Schools of War is exactly the extension of it. Confucius saved the world with his benevolence and could not turn the situation around, and he could not start a peaceful and harmonious world in his lifetime. As the teacher of Hou Wai-shou said, “At that time, Confucius understood that the direction of history was contrary to his fantasy. According to the “Speech” record, “Zi rarely talks about profit, fate and benevolence.” According to the words, profit refers to societyContent, saying benevolence refers to human observation, and saying fate refers to the way of heaven. The combination of these three is the important key to fantasy and history. What is said to be rare shows the hidden points of history and fantasy. ”[2] From the perspective of social content, the Confucianism emphasizes that “righteous virtue and apply for prosperity and prosperity” still has a positive meaning. No matter which ruling group grasps the political power, if you want all generations of mountains and rivers, you must do these three things well, otherwise it will be difficult to escape from the historical weekThe whirlpool of the periodic law; from the perspective of human beings, Confucianism has drawn up a blue picture of human destiny and coordination body more than two thousand years ago, “taking the whole country as one, and China as one person.” It is impossible to preserve the rights of some groups because of differences in race, skin color, religious worship, etc., and it is also impossible to mount the path and deliberately create apartheid. From the perspective of the way of heaven, Confucianism not only focuses on the movement of heaven, climate change and historical changes, but also recognizes the virtue of life from the middle to Integration pipeline can continuously develop and handle the relationship between human society and nature, oppose excessive plundering of nature and destroying ecology. The positive guidance of Confucianism and the real world The negative situation forms a strong contrast. In modern times, the agility of industrial civilization has greatly inspired human passion and ambition to survey the heavenly things, and this situation occurs: material wealth has realized a large number of burdens, and the ecological environment is in serious danger. At this time, some scholars have turned their attention to more than two thousand yearsBaobaoThe study of civilizations of various ethnic groups is no longer regarded as a problem of the ethnic group, but is considered to be about the problem involving the entire human scene. A problem that confuses domestic scholars is: While China is undergoing the civilization transformation of “the world changes to Confucianism”, some Eastern scholars have proposed the verb of “the world changes to Confucianism”. ”[3] This is the reason why classical interpretation is highly valued by the academic community. As Master Yu Dunkang said: “To rebuild Chinese interpretation, we must return to tradition and classical. For us, it is to return to the pre-Qin and the Five