requestId:6852da2bcab4c7.12395573.
The reality of benevolence and the end of benevolence—The novel of the word “Mencius” by Ren
Author: Wu Feifei (Professor of the Department of Philosophy in Beijing; Special Expert at Confucius Institute)
Source: “My Character and Civilization” Issue 4, 2023
Excerpt Basic: In Mencius, there are two terms, “benevolence is true, and things are true” and “the heart of obsession is the beginning of benevolence”. They are both the main subjects of understanding the benevolence, but these two expressions have quite different differences. How to understand the relationship and difference between them is a main point for understanding the benevolence in Mencius. Mencius’ discussion on the reality of benevolence was developed in the structure of literary discussion, and the need to be written, while the need to be expanded on the end of benevolence. These two aspects are not the same, they are in conflict. As benevolence, things that are true to benevolence are most basic from birth, and do not equal natural birth, but virtues that arise from the reflection of life, which is often different from the length of Eastern ethics represented by Kant. Understanding humanity through the extremely obscure heart is a very unique method of humanity reduction in Mencius’s humanity theory. Mencius’ discussion on the obsession of the heart is two aspects. One of them is the general obsession of the heart. For example, the discussion on the innocent child entering the well, whether it is his own child or an unfamiliar child, entering the well will cause obsession. On the other hand, there is a lingering heart related to things. If you see that your parents’ corpses cannot be buried, you will feel sad and must be buried, but you may not have them for others. The most straightforward and sincere virtue can be expressed by the affection of parents, and even with resentment. The text of the article “benevolence and affection” is the true attitude of benevolence and benevolence, and the fullness of the four ends and nature” is Mencius’s true attitude towards benevolence and benevolence.
Keywords: 完; 完; obsession; resentment; extubation
Mencius said: “The reality of benevolence is the truth of things; the reality of meaning is the right brother; the reality of wisdom is the right to know that these two things are not going; the reality of gifts is the right to express one’s own wiseness; the reality of joy is the right to express one’s own wiseness, the right to express one’s own wiseness, the right to express one’s own wiseness, the right to express one’s own wiseness, the right to express one’s own wiseness, the right to express one’s own wiseness, the right to express one’s own wiseness, the right to express one’s own wiseness, the right to express one’s own wiseness, the right to express one’s own wiseness, the right to express one’s own wiseness, the right to express one’s own wiseness, the right to express one’s own wiseness, the right to express one’s own wiseness, the right to express one’s own wiseness, the right to express one’s own wiseness, the right to express one’s own wiseness, the right to express one’s own wiseness, the right to express one’s own wiseness, the right to express one’s own wiseness, the right to express one’s own wiseness, the right to express one’s own wiseness, the right to express one’s own wiseness, the right to express one’s own wiseness, and the right to express one’s own wiseness, and the right to express one’s own wiseness, and the right to express one’s own wiseness, and the right to express one’s own wiseness, and the right to express one’s own wiseness, and the right to express one’s own wiseness, and the right to express one’s own wiseness, and the right to express one’s own He also said: “The heart of obsession 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: Gongsun Chou, 1st of “Mencius”.). The sequences of Si Meng’s four ends and five elements are all based on benevolence, and the same is true for these two parts. However, what is the connection and difference between “the realization of benevolence” and “the end of benevolence”? A passage in “Off and Oppose” has a stronger literary discussion orientation, “reality” means quality, and tribute is a “text” for the realization of benevolence. Therefore, benevolence is a matter, but the text for it is not only a matter, but also a more extensive gift. In contrast, the end is the end, and the end can see the benevolence. Quality and end are of course different. However, “Letter Notes·Fang Notes” says: “A passage is based on human feelings.” The object of the passage should be emotions. But why did Mencius say the truth of benevolence? Regarding the vernacular, he said: “If you can fill it up, it is enough to protect the world; if you don’t fill it up, you will lack the ability to serve your parents” (Mencius: Gongsun Chou, 1st of the vernacular). ForThe obsession is not about writing about it, but about filling it with benevolence. Judging from the differences in words, the difference between things and obscure things is not clear.
Later, Song and Ming Philosophy learned that benevolence was a business, and discussed the relationship between benevolence and filial piety, which was different from Mencius’s words, but it also belonged to a very nearby problem area. In the pre-Qin language, Mencius had already put forward a disagreement between the “facts” in human ethics and the “obstruction” in mind and nature. To distinguish the reality of benevolence and the origin of benevolence, it should be more important to deeply understand the theoretical meaning of Mencius’ nature of being good at preaching.
1. The meaning of “living and genius”
There are two other words in “Mencius” that “living and genius is benevolence” (both see “Gaozi II”). The Doctrine of the Mean says, “A benevolent person is a great man.” “Talk” is another way of saying “Talk”. “Qi” is a concept that is most important in Chinese thinking tradition, but it is difficult to explain. The reason why it is difficult to explain is that it is too common and common, and its meaning seems self-evident. But as a concept, we must clarify it. “Xunzi·Buqi”: “Word with each other but not compared.” Yang Li’s note: “Trust with benevolence and kindness.” The meanings of the two words “Trust with benevolence and kindness” are closely related. “The Book of Words” states the word “王”: “It is the way, from the way of seeing and seeing and seeing and seeing.” The note of the paragraph: “When you go to the place, it is called “王” and “有” is the most extreme of emotion. Therefore, it is called “王”. In the literature of the pre-Qin dynasty, we can understand the word “王” from at most three aspects. First, it generally refers to various types of parents. For example, “Laozi·Chapter 18” says: “The six wives are harmonious and filial.” “Guanzi·Musician” says: “The superior ward is stable.” Secondly, it also refers to the parents’ relatives. For example, “Tender Notes·Tender Notes” says: “Don’t treat his feelings alone.” “Mencius·Teng Wengong” says: “There are people in the past who did not bury them.” “Tender Notes·Tender Notes” say: “Tender is a parent.” There is also a third meaning, namely the abstract meaning of love, closeness, and success, which is not only used to describe the relationship between the subordinates, such as the first in “Tender Notes”, The word “王” also goes to others, such as “Korean Feizi·Love me”: “I love my grandfather.” Even other things, such as “Yi Qi·Qian” says: “Those who are from heaven are superior, and those who are from earth are superior.” “Speech·Lishui” says: “I love all the people and be kind.” Duan’s note uses “Zhi” to explain the name of parents, and its meaning is acceptable, but it may be a downward order. It should be the first to be the “family” in the relationship between people. If the emotions in this relationship are abstracted and generalized, it is very close to “benevolence”. As for the relationship between people, the word “�” first refers to parents, or refers to various types of parents, for fear that it will be difficult to obtain. But as Duan said, parents are the most respected among all people, so “limited” can refer to parents alone.
What you think about is the most secret relationship. The most secret relationship between people is called the ultimate, which is the one-body in “The Book of the Lord: The One-body: The One-body: The One-body: The One-body: The One-body: The One-body: The One-body: The One-body: The One-body: The One-body: The One-body: The One-body: The One-body: The One-body: The One-body: The One-body: The One-body: The One-body: The One-body: The One-body: The One-body: The One-body: T TC:
發佈留言