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Responsibilities of nature, natural responsibility and talent responsibility
——Analysis of Confucian humanitarian responsibility in three major ways
Author: Tu Keguo
Source: “Ji Luxury Journal” 2020 Issue 3
Content summary:Confucianism often regards humanitarian theory as the starting point and thinking condition for constructing responsibility ethics. Confucian humanitarian theory describes the content, emotions, efficacy and characteristics of humanitarian forms such as “nature”, “emotionality”, “talentity”, “desire”, “intellectuality”, “intellectuality”, “goodness”, “evility”, and “virtue”. Among them, “nature”, “emotionality” and “talentity” are guiding and promoting sexual influence on the responsibility ethics. “Nature” determines the responsibility of human beings to explore their potential, teach according to their aptitude, respect and develop their nature with justice. Based on people’s temperament, Confucianism not only puts forward ethical requests for responsibility such as breathing, changing the quality of the atmosphere, and practicing Taoism, but also points out the content of responsibility such as exploring the nature of the quality of the economy, emphasizing the social environment and cultivating the elegant and prosperous atmosphere. The Confucian talent theory represented by Mencius and Xunzi is the main purpose of guiding people to be good and establishing a sense of responsibility to avoid evil. If Mencius’s talent theory is more important to emphasize the ability of human virtue, then Xunzi’s talent theory highlights the need to avoid evil in humanity, but they cooperate to construct and provide practical conditions for the responsibility ethics.
Keywords: Confucian/Nature/Talent/Responsibility/Confucian/nature/temperament/talent/responsibility
Title notes: Fund item: National Society The Science Foundation Project “Study on Confucian Responsible Ethics Thoughts in Comparative Ethics in the Field of Chinese and Western Ethics” (14BZX046)
Humanity is the deep-seated cause and subjective force of all human behaviors. Confucianism often regards humanitarian theory as the starting point and thinking condition for the construction of regular ethics and responsibility ethics. Therefore, Confucianism has developed its own humanitarian initiative in the past. Although the meaning of “nature” used by Confucianism is not limited to the natural theory of humanity in the context of “lifeline” that Gaozi said, “food, color, nature” (Mencius, Gaozi 1) “, but an extremely broad model that includes material nature and humanity, the focus of thinking is still on humanity. A view that is notorious in today’s society believes that human beings have three natures: nature, nature, and nature. In the Confucian system, in addition to Wang Fu’s speech on “nature”, “nature” is generally connected with concepts such as “heaven”, “evil”, “desire”, “good”, “evil”, “virtue”, and “five constants” (benevolence, kindness, wisdom and trustworthiness), which thus forms the model of “nature”, “evil nature”, “talent nature”, “desire nature”, “good nature”, “virtue”, and “five constants”, and constructs a humanitarian form with unique characteristics to explain the various contents, emotions, efficacy and characteristics of humanity.
Since modern times, the discussion of Confucian humanitarianism and mentality in the Chinese academic community is a great scholar.Among them, modern Neo-Confucianism and some scholars in the world have made great contributions. As for the former, Mou Zongsan’s “Buddha Nature and Prajna”, “Talent Nature and Mystery”, and “Round Good Discussion” describes humanitarian problems such as Buddha Nature and Talent Nature. His “Mind and Nature” has made a detailed explanation of the mind and nature thinking of the new Confucianism of the Song and Ming dynasties, which can be regarded as a classic work studied by Confucian people’s studies in the Song and Ming dynasties. Xu Yao’s “History of Chinese Humanitarianism (Pre-Qin Chapter)” focuses on humanitarianism in the pre-Qin period. Tang Junyi’s “Original Chinese Philosophy·Original Nature” explores the classical Chinese mind and nature theory from the perspective of mind, and thus develops a very influential Confucianism. As for the latter, Jiang Guozhu and Zhu Kuiju’s “Humanitarianism in the History of China” preliminary discussion on Chinese humanitarianism in history, while Meng Peiyuan’s “Humanitarianism in the History of China” conducted a directional assessment of humanitarianism in various schools and schools in the history of Chinese thinking from the pre-Qin to the Yuan Dynasty. As for Yang Zebo’s “Research on Mencius’s “Research on the Proverbs of Nature”①, which studied Chinese traditional humanitarianism, which is especially mainstream Confucian humanitarianism, based on the perspective of good and evil value assessment, there are even more numerous works.
However, most of the current Confucian humanitarian research research results, such as the conflict between Mencius and Xunzi’s humanitarianism, which has been popular in recent years, are limited to discussing humanitarianism. There is no analysis of humanitarianism, and few people are exposed to Confucianism. There are very few discussions about the relationship between humanity and civilization and society in Confucianism. As for the strict use of the conceptual paradigm of responsibility ethics to explore the Confucian humanitarian thinking, it is still quite reasonable, which seriously restricts the academic space and actual meaning of Confucian humanitarian theory. In fact, the different humane forms described by Confucianism all show the colors and meanings of certain moral qualities. On the one hand, they provide the power, source and foundation for the structure and development of the responsibility ethics, and on the other hand, they propose responsibility ethics on how to treat, master and implement various humane ethics. Many people, including Mou Zongsan, the second generation of modern neo-Confucian aspiring figure, often confuse the three concepts of “nature”, “emotionality” and “talent” to each other, actually have certain slight differences between the three. Confucianism’s ethical thinking on “desire nature”, “good nature”, “virtue nature” and “five constant natures”, the author will discuss it in another article. This article focuses on exploring the Confucianism’s natural responsibility, natural responsibility and talent responsibility thinking, and wisely understand people’s ethical thinking on humanity, develop humanity, transform humanity, and restrain humanity.
1. Nature and Responsibilities
The “Speech” does not have the concept of “nature”. Mencius uses the term “nature”, which is what his “information” says, “form, color, nature; only the sage can then form” (“On the Heart”), but Mencius did not give any detailed explanation of the nature of nature. “Xunzi has two ways to apply the model of “nature”: one is that “the sons of craftsmen are all involved, and the people of the capital are all impressed. Living in Chu and Chu, living in Xia and Xia, living in Xia, is the long and short nature, which is caused by all” (“Jing Ming”), and this nature is the same as the nature of the spirit. The other point is to discuss “the nature is dropped, the nature is dropped, and the harmony is lost” (“Online Commentary”). The “nature” here obviously refers to the nature of heaven. There are 3 and 22 use cases for “nature” by Dong Zhongshu’s “Years and Birthdays” and Zhu Xi’s “Zhu Zi’s Classics”. Unfortunately, the academic community has not yet discovered any special research on the Confucian nature theory, but some people have paid attention to the “nature statement” of Aristotle in the East. So, what rich connotations does the Confucian “nature” have? What is it related to responsibility? What are the contents of the responsibility of nature? These will be the questions to be answered in this article.
(I) What is the nature?
The “nature” mentioned by Confucianism has at most four regulations on its connotation.
1. The nature of the source meaning
The “nature” defined by Confucianism appears in two ways from the natural concept of meaning. The first is the “nature of life”. Gaozi clearly pointed out: “The nature of life.” (“Mencius: Gaozi 1”) Although Mencius opposed it, he did not deny “principle nature” or erase human nature, but could only deny that “no difference”Inclusive Network The unique, universal naturalness shared by humans and anim
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