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The multiplicity of benevolence: the bloody love and the widespread love Zhang Li*
Author: Gan Chunsong (provided by Beijing Department of Philosophy and Confucianism Research Institute)
Source: Author Authorized Confucian Network Published
� href=”https://blog-tw.net/Sugar/”>Baoqing Confucius was in the 2570s and the 26th month of Jihai Puyue Bingshen
The emphasis on bloody affection in Confucian ethics will make people ignore the expansion of their benevolent and love, and finally long-term cultivation has developed to a certain extent for human love. From Mencius’s “one book” discussion to Cheng and Zhu’s “one difference in theory”, to Wang Yangming and others’ “one body of things” discussion, they all tried to remind the difference between bleeding and emotional relationship and broad love, which is both distinct and unified. In the future of humans’ global challenges, from the differences in benevolence and broad unity, to grasp the relationship between people, individuals, countries, humans and nature, we can promote new cooperative construction for us to provide value support from Chinese civilization itself.
Keywords
Mental love All things together Hands Cooperation
1. The difference between “public” and “private” in the field of learning
The understanding of Chinese classical value concepts is subject to the influence of multiple principles. In addition to the differences in the way, it also highlights the impact of real needs and other aspects. For example, in the social environment where the Oriental Army and economic double-touched attacks after 1840, China’s advanced intellectuals had serious disagreements in the perception of the influence that Confucianism had in traditional Chinese society and the impact that China could have in the future development. In addition to the statement we have seen that Baobao.com VIPConfucianism has hindered China’s modernization process, traditional Confucianism also has grand conflicts in its understanding of the problems of “public” and “private”. Liang Qichao is the “New Mystery” with the goal of building the personality of modern people》 pointed out that Chinese people cannot establish national concepts because they consider the meaning of “family”, which leads to China’s lack of cohesion in fighting against the invasion of the East. During the three-public theory lecture, Sun Zhongshan believed that the Chinese people developed the “national” to pick up places and conditions because they had developed too early. Contempt, but lacks national consciousness. Although they all focus on the Chinese people’s “national” consciousness, their understanding of traditional China’s concepts of “public” and “private” is the opposite. Liang Qichao believed that Chinese people lack private moral identities and only regarded the benefits of their families. Sun Zhongshan believed that Chinese people developed international ideology too early, so they did not pay much attention to the country. We understand that Liang Qichao and Sun Zhongshan’s statements on differences are very different, but from this point we can see that even Liang Qichao and Sun Zhongshan’s understanding of Chinese public and private views has their own literary and practical basis, and political accusations based on differences have their completely opposite understanding of the unified problem.
Compared with the Mohist, Taoist and other thoughts, the value of Confucianism has encountered the most disputes in modern China. Even Mohist and Taoism are often regarded as the reason for the “progress” that suits the social needs of modern China. The conflicts in the interpretation of strategies caused by multiple visions are most obvious in the process of explaining Confucian values. In the diverse modern landscape of the 21st century, the problem of the opposition between “public” and “private” has once again become a topic of concern in the academic community. [①] However, more attention is focused on being kind as the source of public and private issues. Generally speaking, the determination of the scope of benevolence is confidential to public and private issues. People are chasing that Confucian benevolence is a kind of love that is limited to the bloody love, and it can still break through the bloody limit and expand to all things. For this problem, those who reject Confucian values tend to believe that Confucianism only focuses on blood love and lacks public dimensions, which makes it difficult to become the basis of modern values. At the same time, those who emphasize Confucian people’s ethics will pay great attention to the importance of formats such as differences in Confucian order, and believe that “human order” is decisive for Confucianism. Confucianism that lacks human dimensions have fallen to the most basic value support of Confucianism. In addition, Confucianism does not abstractly determine “commonality”, but emphasizes the “family” as the basic position of Confucian social order. Some scholars believe that emphasizing family ethics and human meanings is of course the main direction of Confucianism, but in the history of Confucianism, benevolence has not been limited to the “family” model, and humans should push benevolence from bloody love to all groups. Benevolence is not as simple as “solidifying” of bloody love, and its highest level should be love and all people.
It is clear that the differences in the love of Confucianism have been long-standing. The disputes between Confucianism and Mohism in the late period focused on the difference between benevolent love and love. Even the differences between the differences within Confucianism always existed between blood-based love and “universal love”. Such a debate will even rise to doubts about traditional classics. For example, can the “national public” that “not only respects it” in “Travels” be able to beThere are suspicions about Mohism and Taoism since the Song Dynasty. Many people even believe that the state of “not regarding others” has the opposite Confucian ethics, which is the value of Mohism.
As a holistic order theory, Confucianism must touch on matters beyond the scope of “family”. Therefore, the concepts of “fairness” and “universality” are developed based on internal needs. There is such a saying in the “Shang Shu Hong Fan” chapter: “No side or side, follow the king’s meaning; no one does good, follow the king’s way; no one does evil, follow the king’s way. No side or side, domineering and stern; no party or side, domineering and stern; no side or side, domineering and upright. If it is strong, believing in its strength.” It means that the evil ways in the whole country are not in a direction but upright. From the perspective of “public and private”, it means that it is not as good as “public and private”, but must be “public”. The design of the well-field system, the primitive system and other political system in Confucian fantasy is the manifestation of this principle of fairness and selflessness.
The most concentrated concept of “the nation is public” in Chinese tradition is now in the “Travels and Gifts”. Among them, Confucius said, “The whole country is the public when it comes to great Taoism. If you choose and practice it well, you will not treat it alone, nor will you give your son or son.” Confucius named this fantasy society “Big Together”. In the article, Confucius called the world of his life a “moderate prosperity”. In such a society, “the whole country is a family, each regards his own family, and each son is his own son.”
The “well-off” society is worldly and is based on gifts. Confucian sages like Yu, Tang, Wen, Wu and Zhou Gong can only be regarded as the “king” of a well-off society. “Great harmony” and “well-off” are the most influential natural integration of social conditions in traditional China. However, the explanations surrounding these social situations have also sparked disputes. For example, if the gift order based on the “each person’s own relationship” manifests the value of “well-off society”, then can we use “well-off society” as a social management method for the social management of Confucian values based on the important system setting and value requirements of later generations? Generally speaking, “bigness” is just a kind of “difference”, and even It is the “Utopia”; then the “national form represented by the “bigly” world: “Fill in the form first.” Then take out a clean towel, “is the Confucian design for the future, and a stage
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