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Three ways of interpretation of Mencius’s good nature and their meanings
——Taking Zhaoqi, Zhu Xi and Ito Hitoshi as examples
Author: Wang Yi (doctoral student at Shanxi University of Literature, lecturer at Shanxi University of Finance and Arts)
Source: “Myth and Civilization”, 2020 Issue 01
Time: Confucius was in the middle of the spring of the Gengzi year in 2570 and Wuxu was the third day of the middle of the spring of the Gengzi
The cornerstone of long-term cultivation is to be particularly concerned by future researchers, but in the context of divergent times and divergent civilizations, people’s understanding is very different. The most classics are Zhaoqi of the Han Dynasty, Zhu Xi of the Song Dynasty, and Hitoshi Ito, a scholar of the japan (Japan) era. Although these three people have a relationship between front and back, they have even more prominently realized the three ways of reading under the different scenarios. Zhaoqi represents the understanding of reading under the trend of academic thought, Zhu Xi represents the philosophical thinking under the trend of academic thought, and Ito Renqia represents the waiting for political education under the perspective of different domain civilization. These three interpretation methods reflect the changes in Confucianism in history and its value orientation under different scenarios.
Keywords: Zhaoqi; Zhu Xi; Ito Hitoshi; Good at Saying;
Introduction
Naturally Good at Saying is the main part of Mencius’s contemplation, and its famous theory For example, “The heart of obscenity is the end of benevolence; the heart of shame is the end of righteousness; the heart of resignation is the end of favor; the heart of long and short is the end of wisdom” (Mencius·Kong Sun Chou 1) and “How many people are different from birds and birds, the people go to it and keep it upright” (Mencius·Divine Wisdom 2) directly affects the construction and development of Confucianism’s theory of mind and nature. Zhaoqi’s “Mencius Chapters” is the earliest and most complete version of “Mencius” that has been preserved. In Donghan, the study of “Five Sessions” and “Mencius” is regarded as “translation” onlyIn the artistic atmosphere, Zhao Qi first recognized the value of “Mencius”. He took Mencius as the major scholar who followed Confucius, “Confucius retorted himself, and then he was happy, “Elegance” and “Zhu”Finding what… Mencius retreated from Qi, Liang, and wrote about the ways of Wu and Shun. This is a great scholar who is a saint and author”[1](13). The Song Dynasty’s “Mencius Zhengyi” which now spends the “Thirteen Notes and Commentary”, is the commentary of Zhaoqi. Jiao Xunzhi, a great scholar in the Qing Dynasty, praised Zhaoqi and believed that “there are no ones who can know their learning after they were born in Mencius”[1](7). It can be said that Baoqing, Zhaoqi’s “Mencius Chapters” represents the highest achievement of the study of “Mencius” in the Tang Dynasty. In the Song Dynasty, under the great transformation of Han to Song, Zhu Xi used Zhaoqi’s notes as a blue book, inheriting Korean Yu, Zhou Dunxi, Cheng, and Zhang Xuan, and Zhang Xuan, and Zhang Feng, Yang, and Fan Zuyu. , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , ”[4](203) The “Four Books” were regarded as Ling Jia from the Yanyou period of Yuan Dynasty, and their influence was beyond reach. Although the Qing Confucians wrote it in reality, they could not completely eliminate Zhu Xi. Dai Zhen’s representative works of “Mencius’s Characters and the Commentary of Mencius” and Jiao Xun’s “Mencius’s Zhengyi” were unable to avoid Zhu Xi. Not only this, with the spread of Zhu Xi in the Han civilization circle (1), “Mencius” had a major impact in both Japan (Japan) and the Korean period. For example, the late period of the japan (Japan) era (1192-1333) The division between Han and Song dynasties has emerged. In the Jiangchen era, Zhu Zixu was given an official position under the support of the shogunate. In the 18th century, the anti-Zhu Xixue became enormous. The ancient school “speaks of the ‘words’ written by ‘Mencius’ or ‘Confucian and Mencius’”[5](8 0), using character-based textual interpretation to solve the novel meaning of the book, proclaiming the resumption of the Han Tang annotation and commentary. As the founder of the ancient school, Hitoshi Ito (1627-1705) was regarded as the “original origin of Confucianism” and “the pioneer of the Mongolian movement initiating the Mongolianism. ”[6](vi) “Mencius Ancient Idioms” was written in Renqi’s middle age. At that time, ancient thinking had matured and was one of the works that could best realize benevolence. Therefore, Renqi Mencius is not only a representative of Renqi’s ancient thinking, but also a reaction to the japan (Japanese) Confucianism test of Jiangdong era to exorcise Zhu Zi’s influence and real foreign transformation. The choice between Zhaoqi and Zhu Xi can be seen to the change of Confucianism under the landscape of alien civilization.
Gu Dongyan said: “I repeat that in China, there is also a very precious and unknown civilization wealth that is still unknown to the world… It is what I have learned from the comprehensive – good religion. An important principle of this kind of good religion is to trust the human nature of goodness. ”[7](26) Deeply explore the historical changes and land of the good words of natureRegional inheritance not only helps to deeply understand the excellent traditional civilization of China, but also helps to fully understand the profound influence of Confucianism in the Han civilization circle, and has a positive meaning for the inheritance and development of Confucianism in the new era. Therefore, this article specially selected the interpretation of the nature of the three most representative masters, Zhaoqi, Zhu Xi and Ito Hitoshi, in ancient and modern times, in China and abroad, in order to master the changing shapes of Mencius in Eastern Asia from a macro perspective.
1. Differences between the perspective of good nature: benevolence, nature, and desire
From the perspective of divergence, there will naturally be differences in understanding the good nature.
Zhaoqi’s career was in Donghan, where the trend of academic thought was rising, and one of the key points that school focused on was people’s ethics, morality, and regular order. The teaching of Donghan in Donghan gradually broke the limitations of teaching in Xihan. The teachings also gradually developed from the specialty of Xihan to the same-level science. “He Xiu studied the six studies carefully, and Xu Shen was not double, and Cai Xuan learned the five studies”[4](84). Therefore, although “Mencius” in Donghan was still included in the sub-book, with the expansion of academic research and discussion, it entered the teachers’ vision, and Cheng Zeng, Zhaoqi, Liu Xi, Gao Sheng and others all commented on “Mencius”. At the same time, influenced by ancient Chinese studies, he studied and discussed the training and light-heartedness of the name-based objects, but Zhao Qi’s “Mencius Chapters” has its own unique location. Zhao Qi said that “there is the realm of knowing fate, the baby is inseparable from heaven, the garrison is inseparable from the garrison, the surname is escaping, and the eight-headed people have been in the eight-headed world for more than ten years.”[1](24), the family’s suffering and his own suffering made him infused with strong feelings when he was annotating “Mencius”, and he particularly emphasized the pursuit of principles in examining famous things. “Although Zhao Qi’s notes on “Meng” say “Chapter and sentence”, he did not stay in the method of dividing chapters and continuing the principles, but instead added to his own comments.”[8] “If we look at it from the perspective of emotion, the meaning of Zhao Qi’s chapter and sentence learning is not only a new information on the way of study, but also because he relies on his personal special touch and infection in this way.”[9] Therefore, “Chapter and sentence writing” combines Zhao Qi’s life experience, in order to focus on the study of life in “Mengzi” and explore the human virtues. To further explain, the difference between humans and birds is the beginning of the pre-Qin Confucianism’s
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