requestId:68499ac650a4d7.92627617.
Why is a unique humanitarian theory
Author: Zhang Wanlin (Dr. Philosophy, authored by Biquan Book Academy, Xiangtan University)
Source: Author Author Authorized by Confucian Network, Originally published by “Shenzhen Major Research (Humanities and Social Sciences Edition)” Issue 4, 2019
Time: Confucius was in the 2570s and was the beginning of June of the Jihai month, Gengxu
� July 12, 2019
Abstract
To understand the goodness of nature, we must focus on the heavens. “Goodness” means that humanity itself has sufficient potential to pull out from the physical desire, to show the power of self-ruling and self-legislation, and pray to the transcendent body – “Heaven”. This process itself has absolute value, so it is called good. “Good” is a decisive phrase that exceeds the essence, not a valuation of ethics. At the same time, the theory of nature is inherently implicated in the opening of “religious dynamic learning”, which has since been proven to “distinguish between man and bird”, which has maintained human dignity and opened up human religious dimensions. If we admit that people are different from animals’ sensory existence, humanitarianism can only be the teaching method of Mencius, and there will be no other teaching method. No theory that is not as human as “heaven” cannot escape the rut of sexual misconception, regardless of its form. “Evil” means that human nature cannot overcome the concentration itself, and cannot control itself by itself and pray to “Heaven”, so human nature cannot achieve absolute value, so it is called evil. If you want to seek goodness through your nature of evil, it will definitely imply a hidden line to the nature of goodness, otherwise goodness will not be achieved. This proves the unity of the inconsistency between the nature of evil and the nature of good.
Keywords
Good nature; bad nature; good nature; humanitarian theory; religious power learning
1. Introduction
In the history of Chinese philosophy, Mencius’s statement that he was good at nature was a common understanding that everyone knew. But whether Xunzi’s conscience and Mencius confronts Mencius is not a common understanding in the academic community. In the article “Xunzi is a commentator of nature, not a commentator of nature”, Lin Guizhen believed that Xunzi is not a commentator of nature, but a commentator of nature[1官网彩彩](P44-68); some students believe that Xunzi is a bad person and a good person in his heart[2]; others believe that humanity is only born naturally, and Xunzi does not want to discuss whether such natural facts are good or bad[3]. This kind of disagrees, and confesses that these scholars have failed to deeply understand Xunzi’s sexual arguments. Therefore, they have failed to have a sympathetic understanding of Mencius’s sexual arguments, and it is important that they have failed to deeply understand Mencius’s sexual arguments.The great meaning of humanity has led to the in-depth understanding of Xunzi’s natural misunderstandings, and has not been able to examine the value and limitations of Xunzi’s thoughts.
We will talk about the significance first. If we 官网 accept the following two points: First, a person is a sensory existence that is different from an animal; second, for a person, there is still good that is not a real function or good. Regarding the first point, we can prove it in our experience: As we say, people live according to their moral character, and animals live according to their nature. But some people say that animals also have virtues. Don’t you see the geese in Yuan Gaoshan’s lyrics in “Touching the Fish”? However, even so, people still surpass animals, that is, animals can express moral principles in their careers, but they are irritated outside their careers. Otherwise, people may shed tears for people or things that are inseparable from themselves, or even suffer from the destruction of every grass and tree. This is unique to humans, and this is the highest manifestation of human sensibility. Regarding the second point, if we do not admit it, human goodness is something to be discussed, and human dignity cannot be proven. If these two points can achieve common understanding, there is only one way of teaching in the human world, that is, the teaching of Mencius’ nature good discussion, and there will be no other teaching. In the human world, whether it is a nature of evil or a nature of evil, a nature of evil, a nature of evil, a nature of evil, a nature of evil, a good or a bad, a good or a bad, etc., the difference is not big, and it is broken. Moreover, if these teachings still want to seek goodness in order to seek goodness, they either have the most basic and self-contact, or they imply a hidden line to the discussion of nature. In other words, the good theory of nature is a unique humane theory. Why is there such a conclusion? To answer this question, we must proceed from the following two points: one is the relationship between “heaven” and the good discussion of nature; the other is the contradiction between the meaning of “evil” and the evil theory itself.
2. The proof of “Heaven” and its greatness and significance
In the history of thinking in ancient and modern times, humanitarian issues are all the main issues. If humanity is just a material existence and is no different from the nature of animals, then we do not need to specifically discuss humanity. The reason why we take humanity out for a special discussion is to show that humanity is a different existence from animal nature. Animality is a material existence, and humanity must be an existence beyond value. The modern Chinese saints disagree with the fools in the East. They do not philosophically express humanity, but walk on the ground to the humanity. Orientals often define people as “sensual animals”, and humanity is sensibility. But what is “sensibility”? We really cannot directly understand it in our destiny, and need to read the fool’s words and know the meaning. This is the number of paths that Oriental Thoughts mean. But Chinese saints often do not like this, only talk about “super” and “clear”, as “the Doctrine of the Mean” “self-instructed,The nature. He is a self-evident and sincere teaching. The truth is clear, the truth is clear. Only the whole country is intimate to be able to do its best. “Also, “The way of learning lies in the clear virtue. “Also, “Mencius: The Heart of the Heart” “Those who have the heart of the heart know their nature. “These are all the ways of walking on the road. Cheng Mingdao, the word “body sticker” can best be obtained from the number of ways of walking on the road. “Although I have learned something, the word “Heavenly Rule” is posted by my own body. ” (Volume 12 of “The Book of Two Cheng Wai”) The number of kung fu paths that are directed to one’s own life is the realization that comes directly. It is not a theoretical mastery or a problem of understanding and understanding, but a moral and practical problemBreak up meaning. Its unique request is that people must do nothing on the road to moral integrity, so it is said that “only the whole country is sincere to be able to perform their nature.” As long as people “show their practice” of pursuing their practice, humanity will be “sticked” out of the pursuing skills and illuminated, so it is said that “thus the sage cannot help but shine on the heaven” (“Zhangzi·Zhiwujuan”). Humanity, as an extra value, exists, it is always It is where to live. But we must express the human way clearly, and rely on the perception and practice of the saint’s life. For the recognition of human way, the saint’s clear understanding is far more important than the observation or theoretical recommendation of experience, because this is the matter of “the saints criticize it”, rather than “everyone calls it to show it to each other”. For human way, just as Zhuangzi said, “There is something that is not seen” (“Zangzi·Zhiwujue”). Confucius has a clear expression of the human way by his saint’s life. Confucius said: “Is benevolence based on oneself and by others?” ” (“Speech·Yuanjing”) also said: “How can benevolence be far away? I want to be kind, and this kindness will come. “(“Shuer”) This shows that people can never be influenced by the inner environment by being the master of themselves. As for Zisi, he said, “The benevolent is a man”, and also said, “the nature of destiny of heaven” (“Doctave of the Mean”); and when Mencius said, Tao is good and inherent in all four ends, the expression of human nature virtue is finally completed. In other words, Mencius’s good nature theory means the determination and completion of human nature virtue. But whether it is Zisi or Mencius, they did not refute the principle of expressing the essence of good natureBaobao.com purpose
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