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Confucius’s confirmation of nature-the form of nature and the proof of nature good
Author: Zhang Wanlin
Source: Author Author Authorized by Confucian Network, Original “Shenzhen Major Research Report (Humanities and Social Sciences Edition)” Issue 4, 2022
Abstract: If we only understand the relationship between heaven and man in the form of nature in the form of knowledge and understanding, although heaven created man, this is just the creation of natural forms. Heaven and man are both natural existences of materialization. Therefore, humanity can only be understood under this materialized natural form, and humanity is the nature of humanity. But even if it is difficult to prevent its goodness and evil, it cannot be pure and good. In the form of heaven-nature, heaven has the meaning of giving to nature for the good, but if a person cannot respond to this kind of giving to heaven, good is only emotional and has no real activity. As long as people can respond to the gift of heaven in the form of nature-heaven, good talent is confirmed as a real talent of humanity. This is exactly Confucius’ mission. In his life of life and life, Confucius reversed the relationship between heaven and humanity, that is, did he go to the hospital for inspection? “The relationship between heaven and nature, which is naturally born into the physical world, is transformed into the metaphysical study of the relationship between nature and nature, thus opening up the study of heaven and man’s destiny in the history of Chinese civilization. This Copernican-style twist made Confucius have a profound understanding of humanity. This most basic manifestation is that Confucius transformed “Heaven” from the creator of natural form into a dialogue in the trajectory of virtue. It is precisely when humans have true virtue in dialogue and responses with heaven. This true virtue is the nature of human beings, and Confucius called benevolence, so benevolence and heaven are in harmony. Through this kind of perspective and analysis, Confucius’ humanitarian theory is very clear that under the nature-heaven form that Confucius turned, he will definitely prove his unrestrained and good nature. In other words, the sex-heaven mold is the basic humanitarian form established by Confucius. Under this form, its humanitarian theory must be pure and natural good, and this form becomes the basic model followed by later Confucians’ great intention of developing nature good theory.
Keywords: Confucius; Confucianism; humanitarian theory; heaven-nature form; nature-nature form; nature-nature form; benevolence
1. Overview of relevant theory and the most basic way to master humanitarianism
Yunxiangshan said that Mencius’s learning was the “cross-opening” of the Master’s way. It can be seen that Mencius’s words were based on Confucius’ energy. However, because in “The Book of Songs”, Confucius’ unrestrained expression of humanity, as long as the word “nature” is mentioned in two sentences, it is what Zi Zheng said, “The Master’s articles can be heard; the Master’s words of nature and the way of heaven cannot be heard.” (The Book of Songs· Gongye Chang) and his own words, “Nature is near, and it is far away.” (The Book of Songs·Yanghuo)) The first sentence clearly expresses that Confucius’ words of “nature” cannot be heard, and the next sentenceIt is just that the words “nearby” and “far away” are unknown. In this way, what is Confucius’ humanitarian theory? There are disputes over the experience of modern scholars. To sum up, there are three views mentioned above: First, he is good at stating, which is the precedent for Mencius and the Doctrine of the Mean to discuss nature. Representatives of modern new Confucianism, Xu Yaoguan, Mou Zongsan and Tang Junyi, all adhere to this view. Second, the nature is neither good nor evil nor even the nature is evil, which is the first to discuss humanity between Gaozi and Xunzi. Wang Guowei, Fu Sinian, Chen Lai and Dong Fangshu all adhered to this statement. Third, multi-faceted humanistic discussions are the source of the arguments of various schools in later generations. The practice of the Tao and the practice of the Zhao Dharma are said.
What are these three views? Before I make a judgment, we should first understand what kind of view is the nature of “human”? Generally speaking, human nature is a calm existence, with its inherent “characteristics”, which can be analyzed by scientific observation. However, this way of observing and analyzing humanity is the way that the British should not use in their famous book “The Discussion of Humanity”, rather than the way that China first made, especially those used by Confucius and Mencius. Therefore, according to Tang Junyi, the observation and analysis of undergraduate studies “From looking at the nature of Chinese thinking and the primitiveness of humanity, it is a great evil path on the way forward; it will never be as good as the important connotation of China’s predecessors of the nature of Chinese theory, value the place, and the development of their thinking, why is this so good?”[1] (P2). So, what is the way China has discussed humanity in its predecessor? Tang Junyi went forward and said:
The primitive and basic viewpoint of the humanistic theory in China is not to regard a person as a person’s human nature as a guest viewing thing to describe its generality, speciality or ability, etc., but the important thing is to face the people’s psychological thoughts and face the people who are celebrating within it, and to check what this human nature is and what the human nature is. In this way, according to the flow of Chinese thinking, to observe human nature, although human beings are one of thousands of things, not just one of thousands of things; human reality does not need to be able to exert the ability of human beings, and to know human beings’ ability of human beings, they cannot be as capable as human beings seeking to know other things. This suggestion and hypothesis are objectively understood; and when the fantasy of human beings is realized and realized, [1] (P2).
The discussion of humanity in China regards its good deeds, while the discussion of humanity in the East is about its function. It is possible to discuss the way of scientific observation and analysis of humanity. It can also be said that both Huowanblog and Kant take this approach. However, if you can’t use this method by discussing the good and evil of humanity, you must first know it in your life of life of energy. The highest form of human energy career is religion, but the only virtue of humanity is human beings.It can be seen when you reach religion. Mou Zongsan said that Confucius “benevolence knows the heaven”, Xu Xie believed that “the destiny of heaven is flesh and blood for Confucius, and is actually a flesh and blood existence of ‘nature’”[2], and Tang Junyi said that Confucius “the reason why he “attains the destiny of heaven and heaven that is superior to the guest and beyond, and through the merits of learning and learning, he can achieve his own nature”[1] (P9). He said that he was good at learning and learning and fulfilling his nature”[1] (P9). Once a man takes this kind of body, the human way will be good. Therefore, the theory of nature and the theory of humanity (physics, nature and no evil) are not on a unified platform. The theory of nature will come out in the dynamic and energetic career, while the theory of humanity is observed and analyzed based on the static experience. Of course, the observation and analysis based on static experience is not incorrect, but the nature of a person is not limited only. This is why Mencius believed that even if taste, color, sound, smell, and safety are indeed humanity, people should not regard them as human nature. Humanity is noble, but how can we know it based on static observation and analysis, and they must be verified in a lively and energetic life. Once you have this kind of understanding, you can recognize the nature of the person who is said to be recognized by the analysis of the nature of the person who is said to be, but humanity is not limited to this, it must be invisibly based. Therefore, Cheng Zi said: “Mencius talks about nature, and read it in the text. If Gaozi does not regard the ‘natural nature of birth’ as a negative example, this is also nature. The nature of the person after he is born, so he has different differences. He continues to take the ‘the nature of dogs, the nature of cows, and the nature of cows, and the nature of cows, and the nature of human beings?’ However, it is not harmed. If Mencius said good, it is the nature of the ultimate source.” (Volume 3 of “Henan Chengshi Book”) How could Confucius and Mencius not see the nature of Gaozi and the nature of evil or Xunzi said, and how could he not agree? But in his life, he will be able to unlock the potential of human religion, so he must think that this kind of human way is ultimately not complete. Because human way is derived from religion, human way and religion are those who are mutually connected and complement each other. This means that if humanity is not established by religion, it is natural humanism; on the contrary, if religion is not established by humanity, it is pure and worship or even scientific. Therefore, mastering humanity in a life of life with vivid energy is the most basic method adopted by authentic Confucian scholars since Confu
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