【李景林】儒家境德精力之一包養過往、現在與未來

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The past, present and future of Confucian moral energy

Author: Li Jinglin

Source: Author Author Authorized by Confucian Network, Originally published by “Tianjin Social Sciences” Issue 4, 2001

Time: Confucius was in the 2570s Gengzi District, April 15th, Gengchen

                                                                                                                                                                                                         � “Broad Ethics” and “global Ethics” have become a hot issue discussed in the current philosophical community, which is a significant example. The existence of an independent “wide ethics”, or perhaps a kind of ethics system that has universal meaning for different groups, involves the understanding of foreign traditional morality and even the nature of ethics. Regarding Chinese traditional morality, it involves the question of whether the Confucian morality, which is the mainstream of Chinese traditional morality, can have modern value. In connection with this, we noticed that in the Confucian discussion of differences and situations, the master paid a general concern: that Confucian morality is based on family blood relations, while in contemporary Chinese society, family system and social structures corresponding to this have died. Can this mean that Confucian morality has dropped to its value?

To address this question博官网 makes a clear response, and there are two concepts to clarify. First, “widen ethics” and “widen ethics” are not the same concept. In any era, there is no independent universal ethics system beyond the special ethnic group. Second, Confucian ethics originated from bloody family relationships, but this does not express the meaning of Confucian morality and energy being uneven. So, in what way does this generality manifest itself?

Let’s talk about the first point first.

The virtue of a person comes from the separability of his personal life and the rules of his existence. Natural objects, such as the existence of certain animals in groups, have strong rules, and the maintenance of groups depends on the implementation of this rules. However, this rule cannot be regarded as a principle of sensibility, and the compliance with this rule cannot be regarded as a moral behavior. This is because the completeness of this rule is a natural natural behavior. In other words, the implementation of the rules is certain and natural, and there is no single independent individual’s interest in opposition to the group rules. Because of this, people often regard the rules of natural groups as a single pure natural law that does not have the meaning of “responsible”. Can people existThe rules are separated from the existence of individual life and life, and their individual unrestricted will can choose this law, so we say that people are responsible for their behavior, and their existence has their “responsibility” and morality. From this, it can also be said that virtue is the true nature of human existence.

In this way, we can see a main feature of a person’s moral career: the broad law of morality must be defined as its inner value and confidence based on the individual will. Confucianism has a clear understanding of this point. “The Book of the Confucianism: The Doctrine of the Mean” says: “The capital of the whole country is in bad terms. The five things are the three things that do: it is the king and the minister, the father and son, the husband and the wife, the husband and the younger brother, the friend and the friend, the fifth is the Tao of the whole country. Knowledge, benevolence and courage are the virtue of the whole country.” “Zhongni Yanju” says: “The system is in the gift, and the literature is in the gift, and what is in the way of doing it depends on people!” This “Five Ones of the Tao” may be called the “Five Ones” and the five lords of the people, which were called the “Tao” by the predecessors. “Three are the reasons for doing it”, namely wisdom, benevolence, courage and virtue. “De” is a matter of mind, which is related to a person’s specific energy and emotional life. As a 官网彩网彩网彩网彩网彩网彩网彩网彩网彩网彩网彩网彩网彩网彩网彩网彩网彩网彩网彩网彩网彩网彩网彩网彩网彩网彩网彩网彩网彩网彩网彩网彩网彩网彩网彩网彩网彩网彩网彩网彩网彩网彩网彩网彩网彩网彩网彩网彩网彩网彩网彩网彩网</a Therefore, the predecessors said that morality is said: "When virtue is to speak, one can gain it in the heart when one practices the way. " ① The ancients often divided into "private virtue" and "private virtue". In this way, it is OK. But this kind of classification of "virtue" is only a theoretical convenient statement. In fact, according to the nature of virtue, "virtue" is virtue, on the one hand, all of them are related to "Tao", so they all have broad meanings. The "de" that is not personalized does not exist does not exist. On the other hand, the so-called "private morality", obligations, and responsibilities are all related to the inner personal cultivation and realityA quality emotional career is related to its behavior, and its specificity and specific implementation are shown.

This characteristic of moral career makes it a very relative and historical field. The immediate existence of natural objects is close to what they are, and what they are “is” is fixed and unchangeable. What a human being can be outside of its private nature, so what it is is presented in open, future-oriented, historic development activities, and is a variety, relative and different existence; and the general or common content of the human being “is” is also expressed beyond the scope of individuals, domestic, national, and cosmic levels. But these two extremes of moral career are the two extremes that communicate with each other and return to each other, not the two opposite areas.

In the contemporary world, globalization and external transformation have become two major ideas that are opposed and coexist with each other. But the existence of these two thoughts shows a very striking phenomenon: the so-called globalization is actually a generalized meaning that originates from the modern value of Eastern civilization as a strong civilization, while at the same time, the moral concept of Eastern society is based on personalism. Value is relatively important; on the contrary, non-Eastern civilizations, as weak civilizations, often emphasize the special differences in foreign countries on the one hand to remove the constraints of public law and conventions. On the other hand, external civilizations cooperate with the broad value principle within the body, resulting in specialized and independent sanctions. The slander of this civilized thought is of course related to the international real political and economic situation, but theoretically speaking, it originates from the idea of ​​the duality between the sentimental and the reality of modern thinking, the common nature and the private nature.

According to this binary schizophrenia, the common nature of private and human beings is abstracted into two independent and unrelated domains. This is exactly the origin of the above-mentioned phenomenon of silence and the conflict between the two major thought trends. In fact, this abstract private nature and common nature are both a rationalistic “illusion”. The pure and private nature of the “common” nature of the common nature is to be practically denied by the personalism advocated by Eastern civilization. Because it does not have any provision that it “is a included network comparison”, it cannot understand and master it; and in its relative movement, there will be nothing with persistence that can be attributed to “I”, and therefore it will only become what Buddhism calls “inconstant” and what philosophy of existence says. And people always tend toBecause of its “is” nature, it cannot be completely intact with its common nature, so this abstract private nature can often only retain a negative relationship with its common world – the customary fashion guided by media advertising and marketing books, etc., as its temporary place. It happens that this personalism based on abstract privateness leads to the denial of personal independence. At the same time, when individuals are abstracted into a purely pure private nature, ethical commonality is also understood as a “determining” of purely practicality that falls outside the physical existence and is irrelevant to the meaning of authenticity, so it cannot have the internal sanctions power of the body. This also arises from the concept of modern morality.