requestId:68499ab3c83a24.78265144.
Historical crisis, life confidence and practical decision*
——Analysis of the emergence of Confucianism’s good deeds
Author: Ding Haoxiang (School of Philosophy and Administration Governance, Guanxi)
Source: Author Authorized by the Author Confucian Network Published
Original “Philosophy Research” No. 5, 2017
Time: Confucius was in the 2568th year of Dingyou Xuanyue Bingwu
Jesus November 15, 2017
Abstract:‘s theory of nature represents the foundation of the spiritual foundation of Confucian civilization, but it is neither a logical recommendation nor a logical recommendation nor a kind of thinking initiative or a urgency. From the perspective of evolutionary learning, it is a historical crystal of the ongoing exploration and humanistic pursuit of the Chinese azure era since the Yin and Zhou dynasties. In this process, the beginning was Zhou Gong’s “combining the heaven with Yuan” and the method of making gifts completed the implementation of the traditional destiny of heaven since the Shang Dynasty, so that Chinese civilization finally dispelled the internal form of worship, and embarked on the path of implementing the destiny of heaven with human civilization; Confucius, who started, also deeply praised the source of the gifts with the components of individuals, and passed the Integrate After the inner unity of listening and speaking, moral civilization and gift civilization are condensed into a kind of correct personality and life worship. When it comes to Zisi and Mencius, on the one hand, they clearly determined the origin of the human destiny through the “nature of destiny”; at the same time, through the distinction between “big bodies” and “small bodies” in their lives, they directly implemented the moral character and goodness of “gifts given by heaven” into the daily practice of righteous people, thus completing the consolidation and energy of the Confucian civilization.
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The good-nature theory represents a Confucianism’s thinking and exploration in the axial era, and is also a profound energy for the modern Chinese civilization. Since then, the temperament and development direction of Chinese civilization have been determined. What Confucius said is Or the Zhou people, even for a hundred generations, can be seen” (“Speech·安全”), which seems to refer to the gifts of the three generations. In fact, the purpose of this developmental design, expressed through the evolutionary benefits of the three generations, not only includes the basic content of future nature theory, but also predetermines the development of Chinese civilization. The purpose of the design. However, at that time, Confucianism did not yet conquer humanity as an important issue for its exploration. However, for Confucianism’s in-depth humanistic and theoretical construction in the Arithmetic Age, later generations had a complete and divergent interpretation of the modern academic community, such as those who understand “original good” and those who understand it, and those who also use it as the reason for the reason. Those who understand “to be good” have their basic meanings based on metaphysical analysis, and some have their basic meanings judged by physical reality, and thus put forward various critical positionings for them. All of these explain the serious humanistic and theoretical structure and value and intention of Confucianism博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网
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博官� “Making gifts and making joy” – the virtue of “destiny” is implemented
In the Shang Dynasty, which was formed by the Chinese civilization in the great form, the first one to enter the scope of people’s thinking was “Heaven” and “Heavenly Order”, and “The Destiny of Heaven descended and created Shang” (“Pensheng·Shangfeng·Xiangfeng”) represents a preliminary examination and basic positioning of the Shang royal family on the origin of their lives. Therefore, when the last emperor of the Shang Dynasty faced the format of “Xibo Cricketing Li”, his most direct reaction was: “Ho! Do I have my life in heaven? “(“Shang Shu·Xibo Kan Li”) It is obvious that Yin Zhu undoubtedly used “the decree of heaven” as the basis for the existence of his kingly power in accordance with the law. If we combine Confucius’ “The Yin people respect the gods and lead the people to serve the gods” (“Talks·Commentary”” to see the comprehensive and evaluations of “Talks·Commentary”, then the Yin people basically lived in the sacred “Destiny” Below.
At that time, this sacred “destiny” ruled not only the Yin people, but also the Zhou people who had become the one who had become the one who was in charge of being banished by Yin Li because of his “give virtue and bringing virtue”, so he was also “Xibo was detained and interpreted the Zhou Yi” (“Han Book·Simma Journey”). Then, Why did King Wen, as the Marquis of Xibo, have been rebellious because of his restraint? Regarding this problem, the “Yi Ji” records: “Is there any worries about the person who wrote the “Yi”?” (“Zhou Yi·Xi Zi” 2) also said: “The joy of the “Yi” is when it was the Ji Shi of Yin, what was the great virtue of Zhou? When did King Wen and the affairs of the sacred?” (Synopsis) It is obvious that it is precisely the “Work Wen and the affairs of the sacred king” and the worry-making consciousness formed by this that formed the main body of King Wen’s performance of the sacred king Building NetworkBased NetworkBased NetworkBased NetworkBased NetworkBased NetworkBased NetworkBased NetworkBased NetworkBased NetworkBased NetworkBased NetworkBased NetworkBased NetworkBased NetworkBased NetworkBased NetworkBased NetworkBased NetworkBased NetworkBased NetworkBased Network
As for the specific content of King Wen’s performance of Yi, the notes that can be explained to each other in “Penyue” and “Yiqi” can fully demonstrate what they thought at that time:
Wen Wang said, please consult you, Shang Dynasty. People also say: When you are exposed, the branches and leaves are not harmless, and you will first pull them out. Yin Jing is not far away, in the after Xia Dynasty. (“Penchant “Well, I’ll see you again, Aunt Wu.”·Daya·Penchant”)
If it is said that “Penchant” is important to remind King Wen of the “Yin Jiang” that seems to be “harmless” in Yin’s regime, then “Yi Ji” has clearly reminded King Wen of the performance of the “Yin Jiang” The important content of Yi and the basic coordinates that constitute its ideological problems:
Explore and search, the deep and farthest, to determine the auspiciousness of the whole country… Therefore, the saints will generate divine objects; the six-member transformation, the saints will imitate it; the sky hangs the elephant, and the saints will imitate it; the river comes out of the picture, the Luo comes out of the book, and the saints will imitate it. (“Book of Changes·Shizi”)
It is obvious that everything developed from “Heaven” and used “Liuhe Changes” and “Heaven Elephant” as the supreme principles. In fact, it was a kind of deduction or deduction of the sacred destiny by King Wen with the help of “Yi”, so he formed a historical experience like “Yin Jiang
is not far away, in the after-Xia period”. In this explanation, King Wen also accepted and disagree with the concept of cooperation “destiny” like Yin Feng.
Not only like King Wen, “Destiny” also began to cover several founders of the Western Zhou Dynasty’s political power, because until King Wu defeated Shang, this sacred concept of “Destiny” did not change due to the change of political power. “Tai Oath” is a manifesto of King Wu’s attack on the slaughter of the emperor. In “Tai Oath”, King Wu clearly admitted that the Xia and Yin dynasties had possessed the “Yu Ming” from God. Therefore, even if King Wu of Zhou wanted to attack Yin, he had to admit the “de
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