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About Confucius’ humanitarian view and its development
Author: He Yixin
Source: “Humanities and Chronicles” 2022 Issue 7
Abstract: Confucius’ humanitarian view cannot be clearly understood. “Sex” mentions only two times. Moreover, Zicheng said, “The Master’s words about nature and the way of heaven cannot be achieved and heard.” It should be the correct word given by Confucius after his death, when Zicheng met the argument of the seventy-son descendants of his studies on “nature and the way of heaven” and was the true face of Confucius. Only “narrow nature is close to each other and far away” represents Confucius’ important method of humanity. Confucius did not discuss humanity as a special topic. His focus is based on the personal good areas of distinguishing students, and based on the basis of the acceptance of the difference, he emphasizes the importance of acquired learning and leads to the path of accomplishment suitable for specific individuals. Combined with Confucius’ other statements, we can engrave the conceptual structure of Confucius’ humanitarian thinking: humanity has different physical differences (differences are ordinary and not large, and they do not eliminate extreme situations); there are good and bad elements in nature, which are important through good expressions; the reality of life depends on acquired cultivation, and one main method is to guide and shape the good and bad nature. In short, what Confucius held should be a kind of sentimental “nature has goodness and evil”. The “nature is good and evil” and “nourishing nature is to be condensed into a group and humming weakly.” In other words, it is the clear and unfolding form of Confucius’ humanistic view.
Keywords: Confucius; humanity theory; nature and the way of heaven; near nature
Humanity theory is a foundation of Confucian philosophy and the main basis for the judgment of Confucianism. In Confucius’ era, it did not become the focus of academic thinking. Confucianism’s attention to humanity actually began in the post-Seventy-Seventy-Son School. But as the origin of Confucianism, Confucius hoped that all Confucian thoughts in later generations could be compromised by the Master. Therefore, from the perspective of later generations, how to trace Confucius’ humanitarian view, how to understand the connection between Confucius’ humanitarian thinking and the post-seventy-sect descendants of Mencius and Xunzi, even Mencius and Xunzi, has become an unavoidable theoretical problem. It not only concerns the recognition of Confucius’ true face, but also the unity of Confucianism and history, and even the continuous problems of Taoism. Therefore, the exploration of Confucius’ humanitarian view is highly valued by the academic community.
But Confucius’ discussion on humanitarianism is easy to fall into two misunderstandings: First, he believed that Confucius had no inventions about humanitarianism, and only caught a sentence “near nature” and thought it was just an experience observation, but failed to deeply understand the repercussion of Confucius’ humanitarianism. The structure of chaos; secondly, add later thinking to Confucius, or use the relevant statements of “Yi Ji” as Confucius’ initiative, or directly use Mencius’s nature to understand the problem of his nature to go to “Theory” to find fragmentary evidence, without paying attention to the differences between the two people’s concerns, thinking and landscape. In fact, the exploration and discussion of Confucius’ humanitarian thinking, on the one handIt is necessary to return to Confucius’ own concerns and present his clear method and initial aspirations of humanity; on the one hand, it is necessary to remind him of why his humanity’s view led and led to the order of Confucian humanitarian theory in later generations from the perspective of thinking about history.
1. “The Master’s words about nature and the way of heaven cannot be heard”: Zi Zheng’s judgment
The change in the academic trend between Confucius and Confucius’ postgraduate learning. Zi Zheng has a close observation and a concise judgment:
Zi Zheng said: “The Master’s articles can be heard; the Master’s words about nature and the way of heaven cannot be heard.” (“Gongye Cheng”)
But this Female College Students’ Care ClubThe sentences can be understood in disagreement from the perspective of differences, and there are many disputes in history.
The “Master’s articles” are mentioned in “The Book of Songs”, “The elegant words of the son, “Pen”, “Books”, and “Tao” are all elegant words.” (Ji Shi) Zisi also said: “The Master’s teachings must begin with “Pen Shu” and “Books”, and finally in gifts, and the words are not in the same way.” (“Kong Ruzi·Train of the Confucians”) Therefore, many scholars agree with each other, and “article” refers to the gifts of “Pen Shu” and “Books”. The literary talent is revealed outside, so it is called “the Master’s article.” But the sentence “The Master’s words about nature and the way of heaven cannot be heard” gathers together. Some people think that the Master has a discussion of “nature and the way of heaven”, but because he has not learned enough, he has never heard of it; [1] Some people think that the Master has a discussion of “nature and the way of heaven”, and Zi begs finally thanked him, so he was moved by it. [2] The Master’s comments or failures cannot be confirmed, but the Master has a discussion of “nature and the way of heaven”, which is the cooperation and initiative of traditionalists. As for the existence of the Master’s argument about “nature and the way of heaven”, there are also differences. Some believe that it is contained in the Master’s articles lies in the actual understanding of the learner; [3] Some believe that it is in the two works of “Yi Qi” and “Years”, and Zi Yao has not been conveyed by him. [4]
The reason why Song Confucians said this sentence was “Zi said the Master’s ultimate argument but beautiful words” was actually due to his unscrupulousness. In the following tradition, according to the Master, “Yi Ji” was written by the Master, and there are undoubtedly many discussions about “nature and the way of heaven”. Therefore, Zicheng’s “unsuccessful hearing” became Zhu Zi’s “no words” as soon as he turned around. Secondly, for the Confucian scholars of the Song Dynasty, the rational inheritance of “nature and the way of heaven” cannot be as good as the inheritance of a classic text. If the money of the children is worthless, they have no qualifications and subtle discussions with the Master, which is really admirable. As for the Qing Confucians’ argument that “nature and the way of heaven” was directly related to “Yi Ji” (or “Year”), only in the context of Han scholars’ strong inheritance is more than the inheritance of morality. It was not that Song Ru did not notice “Baobao.com Single TimeYiqian” and “nature and the way of heaven”, [5] But what they saw was the difference between the Master’s theory system, rather than the distinction between literary inheritance. However, if we look at it from a historical perspective today, how clearly the relationship between Confucius and “Yiqian” is another interesting question. The two may have an inner source, but they cannot defeat it. Not as equal as directly. As for “Year”, although Confucius practiced, it represents the Master’s theory of the way of heaven, which originated from the comparison between the Han Confucian “Year” and “Year” and is actually a conviction of later generations.
Back to the text itself. At most, in terms of literal terms, Ziying’s meaning is more clear. Ziying said: “The Master’s words about nature and the way of heaven are not achieved and heard. ”Bao Haimei can be confirmed from the second half of the sentence that Ziying has never heard of the Master’s argument of “nature and the way of heaven”. [6] But the expression of “the Master’s words” It also seems to imply that the Master once said. This is also a foundation of the Master’s argument. If the Master had a discussion of “nature and the way of heaven”, but Zicai did not have the opportunity to hear it. Judging from Zicai’s qualifications, location and talent, it always cannot be said of the past. Here, “The Master said” and “Zicai did not hear” constitute a contradiction . The Confucian scholars of the Song Dynasty took the former and in order to clearly determine this contradiction, they said that this was the “reflection of beauty” after Ziying heard. But it also had literal meanings that were contrary to the text. In fact, the so-called “the words of the Master” were not necessarily the Master’s true feelings, but could come from other people’s proclaims.
After Confucius’ dea