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Use “Big School” to understand the meaning and limitations of Confucianism ——Also discussing the combination of Mencius and Xun
Author: Liang Bian
Source: “Shenzhen Social Sciences” No. 6, 2019
Time: Confucius was in the 2570th year and the 28th month of Jihai, Jiawu
� “Big School” is the important part of the study of the comprehensiveness and reaction of the content of the previous aspect. Although it captures the focus of Confucianism, it is only one aspect of Confucianism and is not comprehensive. “Big School” was valued in the Song Dynasty not because it responded to the worship problem of “nature and the way of heaven”, but because after the fall of the Northern Song Dynasty, the rulers pushed the defeated responsibility to Wang Anshi to change the law, no longer allowing discussion and revision system changes, but the attempt to perfectly implement social reform through morality, and internal transformation emerged. In this process, “Big School” became the focus classic of Confucianism through Zhu Xi’s comments. To discuss Confucianism tomorrow, we should first go beyond the Taoist scheming, combine the Tao of Confucius and Mencius and Confucius and Xun, and develop a more complete Confucian thinking system. The author thus proposed the concept of the new Taoist scheming and the new Four Books.
【Keywords】 “Big Learning” The Way of Confucius and Mencius The System of Confucius and Xun Inner Conversion New Four Books
1
“Big Learning” is an article in “Travels”. It started with Korea Yu and Li Ao in the Tang Dynasty and has gradually attracted the attention of Confucianists. By the Song Dynasty, with the rise of science, the position was further improved. The “Four Books Collection” compiled by Zhu Xi of the Southern Song Dynasty, and “Big Learning” was spent on it, becoming a major source of Zhu Xi’s ideological thinking. In the Yuan Dynasty, the “Four Books Collection” was listed as a must-read work for subject examinations, and the “Big School” was even more popular and spread, and was promoted to the focus of Confucian classics. In the “Four Books”, the number of characters in “Big Xue” is only more than two thousand words, but the position is very special. Because it has made a simple comprehensive and comprehensive summary of Confucianism’s thoughts, later generations often understand Confucianism based on “Big Xue”. As Liang Qichao Teacher said: “Confucian philosophy is broad and comprehensive, and the scope of learning is combined. Its function can be summarized in the “Speech of the Word” “Cultivate oneself and rest assurance to others”. The highest goal of learning can be summarized in the “Zangzi” “Inner sage, outer king”. The effort of self-cultivation is the inner sage. The effort of being calming oneself is the ultimate goal. It is the outer king. As for the order of principles, it is most clearly stated in “Big School”. The so-called “studying things, seeking knowledge, being sincere, upright in mind, and cultivating oneself” is the time to cultivate oneself and the inner sages; the so-called “stimulating the family, governing the country, and pacifying the whole country” is the time to calm people and the outer king.”[1] In fact, “Big School” is not only “the order of principles” is the time to “study the order of principles””, which is the leading scale of Confucianism. Later generations called Confucianism a perfect study to cultivate peace and stability, and reflected this. But the problem is, can we use “Big School” to understand comprehensive Confucianism in a comprehensive way? Can it reflect the complete face of Confucianism? This will bring insight into the understanding of Confucianism. I think that if the influence of traditional Taoism was developed, since Confucius, complete Confucianism included at most two aspects: one is to become oneself and settle others, “to be politically dependent on virtue Baofeng Website” (“Speech·For the Government”); the second is to recommend oneself to others, “to be a gift for the country” (“Advanced”). The former is seen in “Speech·Wangyou” “Zi Lu asks to correct others”, “The Master said: Cultivate oneself to Based on the priceRespect”, “cultivate oneself to comfort others”, and “cultivate oneself to calm oneself”. It can be seen that “Big School” is actually a development of Confucian thinking. Its characteristic is to emphasize the main body of self-cultivation, and it advocates that “from the emperor to the common people, all are based on self-cultivation”. It regards morality as the most basic political foundation, and transforms political morality and embarks on a path of moral governance, which is the rule of man. This set of theories in “Big School” certainly awakens the moral subject of scholars and stimulates traditional Confucian scholars’ scholars’ The passion of the whole country and waiting for “establishing one’s life” and “reincarnation for the world”. But if you think about it carefully, you will have doubts. Why can such a big influence be able to “rest in others” and “become peace”? In fact, for Confucius, the moral education of personal Only by satisfying the material life of the people and being influenced by a system of gifts is the only way to be influenced by the gifts. Therefore, Confucius advocated “rich” and “teaching” (Zi Lu) and asked to “benefit the people because they are popular” (Zi Yue). And the reason why they want to be rich and popular is because they are popular and me Have similar feelings and willingness to see, so we should recommend ourselves to others. “If you want to stand up, you will stand up, and if you want to reach, you will reach others” (“Yongye”), and what you want to gain should be obtained by others, and what you want to realize should be realized by others. While “telling it with virtue”, we should also “relying it with honor” (“For the Privacy” ), moral governance needs to be shared by the common governance. Without a complete system, a righteous person can certainly be self-righteous, which is difficult to benefit the whole country. Therefore, Confucius felt that “the country has the power to be a good official; if the country has no power, it can be cured and punished” (“Wang Linggong”), “The whole country has the power to see, but the power to be hidden” (“Taibo”) . The so-called “having the way” and “no way” means having gifts or no gifts, especially whether the king can keep the gifts. It can be seen that there are conditions for becoming a man to settle down. If the conditions are not prepared, you have to “not be able to do the way, and float on the sea” (“Gongye Cheng”). Therefore, on the one hand, Confucius proposed benevolence beyond nature and used benevolence to awaken people’s character and consciousness , to raise people’s energy upward and outward, through the self-perfection of moral character, “cultivate yourself to comfort others”, “cultivate yourself to make peace” (Zi Lu) and take the initiative to bear the responsibility of helping wealth and even governing the whole country. On the other hand, he attaches great importance to gifts and believes that “the gift is not happy, and the punishment is not defeated; the punishment is not defeated.In the middle, the common people are at a loss” (Zi Lu) hope to establish a harmonious political order through “low-cost and sweet-headed rejuvenation”. The former is “political and morality”, while the latter is “political and morality to protect the country.” “political and morality” emphasizes the virtues and examples of those who enforce politics, and believe that “political and morality are like the North Chen, where they live and share the stars” (“Guozheng”). “People should be upright, but who dares to be wrong. ” (“Yang Jing”) “The virtue of a gentleman is a grass of virtue. The grass, the wind on the top, will surely sag. “(Ibid.) “For the purpose of 四大家国大家” When fans discovered in a photo of her leaking, she wore a wedding ring on her finger to highlight the main nature of the gift system, thinking that “the use of gifts is precious, and the way of the previous kings is beauty” (“国家”), gifts are the guarantee of harmony between people and people. “Can you make gifts a country?” What’s there? If you can’t even give a gift, what is it like? “(“Li Ren”) The gifts are created to clearly determine the opposition and conflict between people. In the previous stage of the gift, because people have various desires and hope to get the most satisfaction, they compete with each other, oppose and conflict with each other. So people made gifts through contracts, co
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