requestId:68499aba1aec04.02204159.
A kind of moral philosophy based on mentality: Wang Fuzhi’s Mencius and his contemporary Italian
Author: Liu Liang Liu (Associate Professor of the Department of Philosophy of Huadong Teacher Fan and the Research Institute of Modern Thought and Civilization of China)
Source: “Academic Monthly” Issue 7, 2016
Time: Confucius was the 27th day of the 2569th year of Wuxu Puyue, Guimao
Jesus July 10, 2018
Content summary:Wang Fuzhi’s “Mencius” in “Reading Four Books” focused on the problem of mind and nature and developed the essence of Benzhi. At the same time, a high-level moral philosophy was developed in this process. Based on Mencius’s thoughts, the king of the king gave up on his sons and criticized the old man. At this time, she should be at work, rather than dragging her suitcase. She said that the spirit of the Taoist heart is evil and the emotion can be evil, and then highlighted the meaning of the Taoist heart for nature. Wang Fuzhi’s Mencius’s learning contains a kind of moral philosophy based on the concept of mind, which is divided into many levels, including moral metaphysical learning, moral preservation discussion, moral kung fu discussion, moral thinking, and moral thought. At the same time, he also gave his own unique answer to the following questions: Why should people be moral? How can people with morality become morality? Why should people with morality have no morality? The behavior?
Keywords:Wang Fuzhi/Mencius/Good nature/character/Daoxin/Heaven and man in harmony
Resides in the Ming and Qing Dynasties, the great scholar Wang Fu has extensive knowledge of history, and then he has made a fortune. Wang Fuzhi read “The Complete Works of Four Books” and said “speak” and criticized the designer. The “Mencius” department here focuses especially on the problem of mind and nature, and develops the essence of Benzhi, and in the process it develops its own unique moral philosophy.
“Mencius: Gaozi 1” states that Mencius and Gaozi discussed humanity, and Wang Fu’s comments were very detailed. In summary, in Wang Fuzhi’s view, Gaozi regarded emotions as nature, while the ancestors (including Cheng and Zhu) had the same mixed personality. They were good at nature and were engaging in emotions, and then they became obscene to the atmosphere. “Friendship” and “paying energy” will not stop getting old. The king relied on the holy lord (including Mencius) to approve the sons, criticized the elders, distinguished the fall of the king of Cheng and Zhu Lu, and suggested that the aura was in good shape and emotions could be evil. ①
The discussion on “emotion” and “emotion” is not separated from “nature”; in other words, it is necessary to distinguish the homogeneity between nature and atmosphere and the homogeneity between nature and emotion, which is both “in the same way” and “in the same way”. However, people sometimes have different relationshipsIt is not difficult to see the same thing but the same thing is not difficult to see the same thing. Sometimes it is not difficult to see the same thing but the same thing is not difficult to see the same thing. Therefore, when it comes to the differences and directions that people naturally understand, the king’s discussion of nature and temperament emphasizes the combination of the two, and when discussing personality, they value the difference between the two. This will help to conquer the gentleman’s deviation of “receiving the spirit to be alone” in terms of personality and “comfort and matching the nature” in terms of personality.
The distinction between strict personality is also related to the distinction between strict Taoist heart and human heart. “Emotion is the human heart, and nature is the Taoist heart”③. In the king’s name, the “heart” in the broad sense includes the human heart and the Tao heart, which is called the “heart-solid character”; the “heart” in the meaning refers to the Tao heart, conscience or benevolence heart. The Tao mind and nature are of course a unified aspect, but the Tao mind does not equal nature without distinction. The Taoist heart uses the function of “thinking” to form a person’s daily life and a sense of communication between people.
In short, Wang Fuzhi developed Mencius’s learning from the following three aspects: There is no bad habit, and emotions can be evil and Tao. At the same time, the moral philosophical meaning of these topics in the contemporary context also needs to be developed.
1. No bad habits: the need for morality in the physical combination of morality and the heavens and man
Meng Gao’s remarks, four chapters before and after “Gaozi” and the third chapter is the most tight-fitting. The two of them explore the discussion on Gaozi’s focus on “The Nature of Life”. Zhu Xi believed that Gaozi’s argumentative nature was not only “the nature of life”, it is also the most basic place for the other three chapters “The metaphor of Qi and Willows, the saying of turbulent water, and the saying of food and color is neither good nor bad.” Mencius used the method of lexicon to Gaozi: by saying “the nature of life” it is difficult to avoid human beings’ distortion of the nature of dogs and cattle. Zhu Xi introduced Taoist concepts such as “reason” and “gas” to understand that the difference between humanity and material nature lies in reason rather than atmosphere, while Gaozi’s “life is nature” says that the atmosphere is nature rather than reason is nature, so he cannot see the difference between humanity. ④ Wang Fuzhi’s “Mencius’s Word” also follows Mencius and Zhu Xi’s nature and is good at preaching traditions, and emphasizes the differences between humanity and material nature. But on the other hand, Wang Fuzhi did not agree with Zhu Xi’s understanding of the relationship between nature and temperament. He used the rational and unrestrained duality of the rational and elegant contained in Zhu Xi’s nature and elegant atmosphere, and the nature and goodness were released.
In terms of humanitarian issues, Wang Fuzhi first emphasized the differences of characters. In general, “nature” begins with the same characteristics as the same. Zhaoqi’s notes on “The Nature of Life” say: “All things have different natures in the same category.” ⑤ This statement is seen here. But on the other hand, “sex” also identifies the difference between this and other types. Therefore, evaluating human “nature” is to investigate the uniqueness of human differences between things. Wang Fuzhi criticized: “Gaozi said ‘Sexual watches’ and ‘Shiliu’, and only said ‘Shiliu’, and it would be worse if he only said ‘Shiliu’. If a person has sex, he would not be able to compare something.” ⑥ “Shiliu” uses the nature of the material to compare humanity. This method is wrong at the beginning, because it directs the focus to the similarities of the characters rather thanPeople’s areaInclusive Network‘s characteristics.
Gaozi’s “life-thankfulness” also has the same problem to preserve stories. At first glance, Gaozi just said that humanity is what people are born with. This is just a romantic saying, and there is nothing wrong. ⑦ However, if one step further determines what the person who is born with is, the “nature of life” will change from the perspective of the emotional realm to a practical definition. Gaozi “As all beings are the same, and all beings are white, they are the nature.” Mencius inferred from this that Gaozi actually understood that those born with it are the birth of dogs, cows, people, etc. as the birth of creatures. Zhu Xi pointed out clearly that this is the conscious movement: “‘Life’ refers to the reason why the character knows the movement.” ⑨ Wang Fu summarized the conscious movement of the character as “Life” ⑩. Therefore, “the nature of life” actually means that humanity is the movement knowledge that humanity has innate. But the problem is that sports knowledge is not only born with humans, but also other creatures such as dogs and cattle. Therefore, sports knowledge actually lacks the distinction between humanity and physical nature, and if we still insist on using sports knowledge to mark humanity, it will be difficult to confuse humans with other creatures. “How come humans are different from birds” (11). In Gaozi, “nature” does not mark humanity’s distinction, or perhaps it is said that Gaozi did not understand humanity from the perspective of observing human and birds’ distinction. So, where does a person’s specificity come true? Whether Zhu Xi or Wang Fu’s capital would criticize Mencius’s saying, that is, good nature, or perhaps more specifically, people
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