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Mencius’s natureLong-term nourishmentThe Han Dynasty’s reply
Author: Zhuanjiezhen (Party School of the Guangdong Provincial Committee of the Communist Party of China)
Source: “History of Chinese Philosophy” Issue 4, 2023
Abstract: The two Hanzis have discussed and developed many discussions on Mencius’ nature goodness. Korean Bao Baozhang.com Single absorbed Mencius’s thinking of benevolence and wisdom as human nature, and advocated the acquisition of Mencius’s nature through the teachings of the Saint King, and his body was based on Xunxue’s influence on Mencius’s nature. Dong Zhongshu believed that Mencius’s nature of good deeds was limited to the division of humans and birds, and he described the bottom line of goodness, and he sought the sage king’s order of goodness through education, and intended to lay the foundation for dominance and humanitarianism. Wang Chong and Xun Qi settled in the “three grades of nature” and said that they would understand Mencius’s nature as the lower grade. The meaning of the cultivation of the kung fu that Mencius advocated was born equal and the acquired “retaining nature” was wiped out. From the related arguments of the two Han dynasties, it can be seen that Mencius’s theory of nature has not been widely praised in the two Han dynasties, nor has it become the mainstream of Han Confucian humanitarianism, but it still forms the main component of this.
Keywords: Mencius; Two Chinese Proverbs; Nature Good Discussion; Character Discussion; Three Ratings of Nature;
From the development of Confucian history, Mencius’s Nature Good Discussion just became a Confucian humanitarian theory that occupied a position of sexual arrangement after the Song Dynasty. Of course, we cannot think of naturally considering the theory of nature as the focus of Confucianism. From the pre-Qin period to the Song and Ming dynasties, Confucian humanitarian theory has experienced the process of the evolution of theory. Mencius’s nature of good comments was criticized by Xunzi, and he had a master in two Han Dynasties. Therefore, analyzing the understanding and development of Mencius’s nature good deeds in the two Han dynasties can undoubtedly help us to clarify the existence form of Mencius’ nature good deeds in the Han Dynasty and the development of Confucian humanitarianism.
1. Concurrently Mencius and Xunxun: Korean baby’s view of Mencius’s good nature
In the late Western Han Dynasty, Korean baby was a Confucian scholar who had learned a little about Mencius’s good nature. Korean baby was settled in Mencius’s nature and believed that people had a kind heart of benevolence, righteousness and wisdom in life:
The Master said: “If you don’t know your fate, you will not be a righteous person.” It means that the birth of heaven is all about benevolence, righteousness and wisdom in life. I do not know that the reason why heaven is born is that I have no kindness, wiseness, and kindness. A gentleman who has no kindness, wisdom and kindness. Therefore, it is said: “If you don’t know your destiny, you will not be a righteous person.” “Xiao Ya” says: “Tian Baoding is also the solidity of Confucius.” It is said that the reason why heaven is benevolent and wise is that Baoding people are very solid. “Big Elegance” says:It produces steaming, and there are things and things. The common people’s admiration is a virtue. “It is said that the virtue of being approachable is to defeat the heaven. If you don’t know why the heaven is, how can you correct people? [1]
Korean Baby explains “knowing fate” with the “destiny of destiny” in “The Doctrine of the Mean”. He believes that when he is born, he has a kind heart of kindness, wisdom and kindness. These kind hearts are the most basic thing to ensure that people are human beings; and a gentleman cannot maintain the inherent benevolence, wisdom and wisdom, so he does not Knowing one’s destiny cannot be a righteous person in his real life. The benevolent and wise heart here is clearly inherited from Mencius, which is the inheritance and development of Mencius’s “benevolent and wise wisdom is not from the outside, but I am inherent in it, and I cannot think about it.” Wang Chong’s “Yuheng·Nature” once used the words of the king: “A man born in Liuhe, he has a few thousand yuan in his monthly income. Do you have to learn more from her? Do you know? ”. People can observe themselves, so they give their orders and rules, and they are the way to enlightenment. “The “sun” here means that people can perceive the nature of their gifts and nature based on their willingness to recognize and observe. Korean Baby is very able to absorb the thought of Lu Ji, but the object of observation he emphasized is not the nature of gifts, but the four-terminal heart of Mencius. Korean Baby emphasizes that people should follow the benevolent and wise heart of heaven, and develop their own good nature to achieve the correct human realm. This is to Mencius “those who have the heart to know their nature.” Knowing its nature will make it clear that heaven will be known” (Mencius · The First of the Heart) has further stated. It can be seen that this passage of Korean baby has importantly inherited Mencius’s nature good deeds and used benevolence and wisdom as the essence of human beings, and whether it can maintain a benevolent heart to judge correct people and gentlemen.
Korean baby also inherited Mencius’s “people’s hearts and roads” and his thoughts on “seeking peace of mind” . Korean Baby said:
Mencius said: Benevolence is the heart of man. Idiom is the way of man. If you give up your way, don’t let your heart go and don’t ask for it. If you have a dog to let go, you know how to ask for it. If you have peace of mind but don’t know how to ask, is it worse than a dog in your heart? You don’t know how great it is. Sad! You will eventually be destroyed. Therefore, there is no other way to learn to ask for it, so you can ask for peace of mind. (“Han Poem Outer TranslationTaiwan Nursing Network Collection” , page 158)
Korean Baby recorded the “people’s hearts and roads” chapter in “Mencius: Gaozi 1” and adopted Mencius’s “unknown type”. Similarly, Korean baby regards benevolence as the virtue of the heart and morality as the principle of acting, and emphasizes the way to learn to “seek peace of mind”, that is, to maintain his kindness by looking for conscience that is to let go of his original intention. Korean baby also believes that a righteous person should “preserve goodness in the middle, and change it day by day, live alone and be happy, and act with virtue” (“Korean Poetry Outer Translation Collection”, page 25), that is, to be good at heart and href=”https://twgirlguide.org/”>Baobao.com and always observe it, and ensure its good function when it is independent.It is clearly revealed that this is an extension of Mencius’s thinking on “correcting people’s minds”.
However, in addition to inheriting Mencius’s thinking of benevolence and wisdom as human nature, Korean Baby believes that humanity also includes other content. Korean baby said: “People have six emotions. They want to see lustful eyes, their ears want to hear the palace, their nose wants to smell the fragrance and spit the nose, their mouth wants to be delicacies, their body and limbs want to be at peace but not done, and their clothes want to be smug and become light and hot. These six are the six emotions that are easy to approach. If they fall off, they will be chaotic and follow their sacredness. Therefore, when the sage king teaches them to be easy to approach, they must be praised according to their feelings, and must be controlled according to their desires. The meaning is simple and proper. , the gift is easy and the law, and the past is not far away, so the life is fast. ” (“Korean Poetry External Collection” , page 184) In addition to the heart of benevolence, people also have a direct and spiritual desire to see the senses and other psychological desires, and need to obtain the system and guidance of the gift of the Saint King to prevent social conflicts. This combines the “emotional” thinking and the “sage of the Saint King” in the humanistic theory of Xunzi. In the eyes of Korean babies, humanity has the nature of benevolence and wisdom, and needs to be developed and formed outwardly; humanity also has sensory desires, and needs to be bound and modeled in the internal gift rules. The former is biased towards Mencius’s nature and good statement, while the latter has some inheritance of Xunzi’s humanistic theory. Korean Baby in the foundation of both Mencius and Xunxun, systematically proposed his humane initiative:
The nature of the scattered silk is a scattered silk, and the female worker could not burn it with boiling soup and extract its structure, so it would not be a scattered silk. The nature of the egg is dull, and it cannot be incubated by good chickens. If it is overcrowded for a long time, it will not be dull. A lady who says good deeds is not supported by the wise king and lord, and her own way is not a righteous p TC: