【干春松】“感”與人類共識一包養網站的構成——儒家全國觀視野下的“人類懂得論”

1. Introduction

Under the economic and military weakness after 1840, the wide value of Confucianism that “people have the same heart, and hearts have the same principle” has gradually been reduced to a kind of “nature knowledge”, and has merged with the genitalism that has risen to resist foreign aggression, becoming a thinking resource for various types of genitalism [1] that have become increasingly high in modern China. The structure and development of thinking and conception are of course difficult to eliminate the comfort of the times and the limitations brought by them. However, how to overcome the limitations of the times and explore the “coordination consciousness” based on the “sympathy” and “mutual understanding” can allow us to see the influence of Confucianism on the opposition and conflict between the peaceful and harmonious ethnic countries that resolve the turbulent trends. More importantly, such tasks will also make us clear about the internal rationale of traditional Confucianism’s advocacy of “nationalism”.

Confucianism has always determined that the ability to generate a common sense based on “category” [2], and it is believed that this is a “natural” talent. However, Mencius’s statements have become a very influential confidence in Confucianism because they have gained more discussions and developments. In Mencius’s view, in order to achieve mutual understanding ability between people, one must believe in the “confidant” who is born with. This can not only be regarded as a fundamental “request” of Confucianism for people to be human beings, but also as a “foundation” that forms mutual understanding between people. In the view of nature goodness, he needs to explain why there isSome people do not fail to distinguish between good and bad luck according to their confidants’ guidance. Mencius had an elite tendency. He divided people into “big people” and “gentlemen”. The difference between them was not whether they could accept confidants, but that some people were good at retaining their innocent hearts, so they became “big people”, and on the contrary, they were “gentlemen”. Since Confucius, the Confucian school has shifted more to their moral character than to the level of social position based on the social position. According to Mencius, if you choose to satisfy your desires, you will become a “gentleman”, and if you are determined, you will become a “big man”. In Mencius’s view, people’s determination to become “big people” is something that humans can cooperate with “sensory infection”, unless they are concealed by material desires. Therefore, self-cultivation is a process that requires returning to the “sensory infection” of morality. People should live in a fair social order, and the condition is that all social members become righteous. Before this, the saint took the lead in making the list so that the master could follow suit. [3] He summarized: “Therefore, it is said: the mouth is the same as the taste, the ear is the same as the sound, and the eyes are the same as the color, and the same beauty. As for the heart, is it the same as the same as the same as the same? Why is the heart the same as the same? It is reasonable, and it is meaning. The sages first get the same as the same as the same as the heart. Therefore, the meaning of the truth is the heart that is fond of the heart.” (Mencius: Gaozi 1) Mencius clearly said that “sages” knew before ordinary people that meaning and reason are the same as the same as the heart. This is also the difference between human beings as a kind of “category” and different “category”.

The high degree of human “category” characteristics is Confucian confidence, which has always been held by the Confucianists of the past. The importance of Confucian development in the Song and Ming dynasties was also laid on the basis of Mencius’s thinking. For example, when Zhu Xi discussed this passage with his students, he used Confucian ethics to explain the principles and meanings. “The meaning of reasoning is to arouse my heart” says: “A person’s body is like the eyes to color, ears to sound, mouth to taste, and heart to be the same. “The meaning of the heart is the same. “The meaning of the heart is the same.” And like the things that people do and the things that their own family are in the same way, everyone thinks it is true, and there is no one who is unfaithful. Like the son to his father and his minister to the king, his supreme division is not added to this. Everyone knows the affairs of the king and the father. I can be as loyal and filial as I am. All the people think it is true that the heart is the same. The ancients cut the trunks and the fathers. I can be as loyal and filial as I am. To save people, although their hearts are not as good as they are, everyone thinks they are beautiful.” (Volume 59 of Zhu Zi’s Words)

Regarding the “sameness” that the sage was first infected by the sage, Zhu Xi emphasized the main nature of acquired cultivation skills. He believed that the perception of the sage was not because the heart of the sage was different from the inner hearts of ordinary people, but because the sage could reveal the pure inner heart that was blocked by material desires based on their cultivation. “The hearts of the whole nation are not at first different from saints, but are especially selfish and separated from the obscurity of material desires. Those who are large are small, and those who are open to block., everyone has their own will, and there are those who regard their father, son and brother as enemies. The sages were worried about it, so they promoted the benevolence of all things and taught the whole country, so that they could overcome their own private interests, and conceal them to remedy their minds. ”(Volume 2 of “Traditional Records”)

Confucianism has always combined acquired sensory and acquired power, so it is used to express the main nature of the unity of knowledge and action. The reason why ordinary occurrences can be moved by the teachings of saints is because they have received the laws of nature in cooperation with the principles of nature, so once they are “sensed” by education, they will naturally react. “However, the reason why people are moved is that they have this reason. Since the superiors have the ability to show their virtues by themselves and to remind them of their warnings at any time, the inferiors have the same kindness as they are excited, but they cannot overcome them. ”(Volume 16 of Zhu Zi’s Words)

The biggest influence of China in modern times is the “inspiring” trend of the East. Liang Qichao regarded the Chinese people as “new people” in accepting the value concept of the East. This is of course For the borrowing of the concept of “Big School”, the “Mingde” it understands has already used personal rights as a basic concept. When personal rights receive independent interest from God’s authority, this is a “reflexive reaction” of human value, its inner Logic means that people no longer regard “divineness” as an internal request for their own personality traits, but constantly determine the fairness of natural desires. If such a transformation is placed in Mencius’s language, it may be understood that people regard natural desires as the starting point of understanding people, and thus give up the high-level request to become “big people”. According to Mencius’s thoughts, people should form a common understanding of becoming “big people”. Under Mencius’s confidant, it is determined that everyone can become a saint. href=”https://twsugarblog.org/”>Integrity pipeline, that is, saints can be understood and simulated. href=”https://twlog.org/sugarbaby/”>Baobao. Therefore, later Confucians emphasized the common structure of need education and self-suppression.

In the Confucian conception of “category”, the difference between people is not in their national dimension, but in their understanding of rationality or common sense, and in the order of receiving such knowledge. Confucian trees are established with humans As a guiding value system, the influence of saints is to let everyone