requestId:684c3e4fa1aac9.83484631.
Mencius’s “Yihe” statement and correct
Author: Chen Hui (a big girl from Tongjin went inside and took out a bottle and cat food, fed some water and food. Professor in the Department of Philosophy in Primary School, Ph.D. Instructor)
Source: “Confucius Research”, Issue 3, 2021
Abstract:When discussing how to cultivate the “holy atmosphere”, Mencius used “gathering” and “yi” to contrast. He believed that as a means of nurturing kung fu, “cultivation” and “gathering” cannot be separated for a moment. Only in this way can the “great atmosphere” be fully realized and the vastness, and even “blocked between the six communes”. “Collection” means “harmony and Tao”, which manifests the “responsible and righteous” nature of behavior. In contrast, the “meaning” is based on “benevolence and moral character”, which is not morally self-sufficient, so it cannot develop and nourish the “honored atmosphere”. What is said is that “it is aura,… it is born from the collection, not taken by the meaning.” The meaning is: “Haoran Qi” is born from the collection, not because the name of “yi” can be obtained from the outside.
Abstract:Mencius; good at sarcasm; gathering; sarcasm
In Mencius’s thoughts, “sarcasm” and “sarcasm”. Regarding these two statements, scholars have paid more attention to the latter because it is the focus of Mencius’s “expanding” or “raising energy” kung fu discussion. As for “meaning”, although students have some discussions about it, they are often incorrect. If the “meaning” is misunderstood, Mencius’s “meaning” statement will also be obscured. The practice of “extending” or “raising energy” must not be obvious. Therefore, it seems that Mencius’s “meaning” is not unmistakable. From the logic point of view, if you want to understand the connotation of Mencius’s “meaning” you must first understand what “gathering” you must first understand what “gathering” you must first understand what “gathering” you must first understand what “gathering” you must first understand what “gathering” you must first understand what “gathering” you must first understand what “gathering” you must say.
1. Nature good deeds and “talking as much as possible”
Nature good deeds are one of the norms and principles of Mencius’s contemplation, and at the same time they are also the basis of humanitarian theory of his ethical and political thinking. “Mencius: Gongsun Chou” says: “With the heart of not tolerating others, and to do political understand that the whole country can dominate the palm of the country.” (The following quotes the article “Mencius”, and only the title of the article) However, nature is an abstract regulation of the nature of human beings. It has no sound or smell and cannot be captured. Why does it stop being good? In this regard, Mencius adopted the following path of thinking: because of the goodness of emotions and their corresponding actions, human nature is inherently good. Specifically: the reason why humanity is good is that it already has moral attributes such as benevolence, morality, gift, and wisdom; in reality, these moral attributes must manifest as corresponding moral feelings or moral judgment talents (such as the “short heart” presented as “wisdom” is not emotions, but a moral judgment talent), and leads to corresponding behaviors. Therefore, if human emotions and corresponding behaviors are good, then humanity that produces and exists as emotions is also good. As the “President Chou” says:
Everyone has a heart that cannot bear to others. …Therefore, when everyone is unbearable, the ancients suddenly saw that a child would enter the well, they all felt fearful and obsessed. It is not because it is internal to the child’s parents, it is not because it is important to be honored by the country’s family, it is not because it is a shame. …The heart of obsession is the end of benevolence; the heart of shame is the end of meaning; the heart of resignation is the end of favor; the heart of long and short is the end of wisdom. A person has four ends, and he has four bodies. Some people who say that they cannot overcome the situation are self-reliant.
“The end” has the meaning of “end” or “end” and here it is called “cendant” or “discovery (present); “four bodies” are the limbs. As the “four ends” of benevolence, righteousness, gift and wisdom, in addition to the “long and short heart” importantly refers to a kind of moral judgment ability, 回技The other “three ends” all refer to moral emotions, namely: loathing feelings, shameful feelings and respectful feelings. Therefore, the “heart” of the “three ends” actually refers to “emotions”. At the same time, the generation of any kind of moral feelings is accompanied by basic moral judgments, so the “heart” of the “three ends” and the “long and short heart” are actually integrated and presented in one.
According to what Mencius said above, we can draw the following conclusions: First, the “heart” of a person’s “four ends” is like its “four bodies”, which is aroused by everyone (Gaozi 1 also says: “Everyone has a heart that is jealous; everyone has a heart that is shameful; everyone has a heart that is respectful; everyone has a heart that is short.”). For the generality of the “heart” of the “four ends”, a example of Mencius can be used to illustrate: Even if a person like Xiang (note: Xiang is Shun’s unique mother’s brother, and once again harms Shun with his father), he will still have a “shy” feeling in special circumstances (see “Full Chapter 1”), the moral feelings he generates have not yet been completely eliminated. Like Xiang Shang, how can you tell others? Therefore, it is said: “A heart without worries is not human; a heart without shame is not human; a heart without worries is not human; a heart without long and short is not human.” (“President Su Chou”) Secondly, since the “heart” of the “four ends” “everyone has it”, and they are different from the nature of benevolence, righteousness, kindness, and wisdom, this nature exists acquired and is not the result of acquired cultivation. Therefore, Mencius said: “Benevolence, righteousness, wisdom, is not something that is inherent in me.” (Gaozi 1) Again, from the natural nature of “hidden heart” (“The ancients first saw that a child would enter the well, and they all had a fear and obsession. It is not because of the inner contact with the child’s parents, it is not because of the party, it is not because of the sound of being accustomed to his voice.”) It can be seen that the use of other “hidden hearts” is also natural and does not implicate any utilitarian goal. Therefore, the “heart” of the “four ends” is pure and kind. Correspondingly, benevolence, righteousness, gift and wisdom are also pure and kind. In this regard, the goodness of humanity is verified through the goodness of the “heart” of the “four ends”. Therefore, if human nature is notGood will inevitably lead to the existence paradox that “nature is not an invisible agent to target those people. Why can good emotions be eliminated?”
Increasingly, Mencius said, “Those who are not alone have this heart (quotation: “shamed and evil heart”), and everyone has it, so those who are entrusted can not be silenced. …… The town does not accept it for the sake of the body, but now it is the beauty of the palace (quotation: “for it” means receiving thousands of bells of food. The same below); the town does not accept it for the sake of the body, but now it is the worship of the wife and concubines; the town does not accept it for the sake of the body, but now it is the beauty of the palace. If you have to be a person who is deceiving and is not enough to do it. Is this arguing that he is destined to be conscience.” (Gaozi 1) also said: “Whether he exists in a man, he has no kindness and righteousness? The reason why he puts his conscience is to use an axe to pound it on a wood. Can it be beautiful if he cuts it down on it lately? ” (Gaozi 1) As for the “heart” of the “four ends”, Mencius also called it “original conscience” or “conscience”. At the same time, the “heart” as the “four ends” of “original conscience” or “conscience” is both acquired and used, and its pure and natural “present present”, so Mencius also called it “confidant” and “good ability”: “What a man cannot learn but can be capable of, his good ability; what he does not want to know is his good friend. Children who are children who love their relatives; even if they are older, they do not know how to respect their brothers. Be kind, respecting their elders is meaning.” (&
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