requestId:68499a97826c40.19331548.
Nature is good at acting as a guiding concept—The philosophical meaning and method of Mencius’s good at speaking
Author: Chen Yun
Source: “Modern Philosophy” Issue 1, 2003
Time: Confucius was the 26th month of Bingshen month Gengxu
Jesus January 23, 2017
“Mencius: Teng Wengong” Song Wei glanced at the sweet little girl opposite, about eighteen or nineteen years old, saying: “Mencius is good at nature, and he will always be called Shun.” Being good in nature is Mencius’ understanding of humanity. But what does Mencius mean by nature goodness? This is a very complicated problem and a very critical problem. People tend to believe that Mencius’s nature goodness expresses a prenatal understanding of humanity. However, the division between experience and experience is a very large-scale ideological framework for cognitive theory. In other words, only for cognitive philosophy can the division between experience and experience be found. The so-called “experience” means “before experience” or “before experience”, but it is also a condition that experience can be achieved. Only in the analysis of cognitive analysis of empirical knowledge can we gain the advanced concept. From the perspective of philosophical history, experience and experience as broad philosophical models are applied in the field of cognition and theory. This promotion of philosophical models is closely related to the acquisition of the intellectual characteristics of philosophical science. In this regard, the distinction between experience and experience is historical. It is not a useful structure for all aspects of philosophy or for all types of philosophy. To understand Mencius’s nature goodness as the concept of first-hand experience is to understand Mencius’ philosophy as the philosophy of cognition. Once we understand this field, then good is a manifestation/realistic situation in humanity that needs to be recognized. Whether we can understand it, humanity has and will still be good. This article will confess: In what sense does this kind of view deviate from the true concern of Mencius’ philosophy? I will also confess that Mencius’s concept of nature is not a philosophical concept of cognition, but a philosophical concept of guiding nature. Moreover, Mencius’s theory of nature is based on the criticism of the cognition of humanitarian theory.
1. Humane discussion on the three styles of menstruation in the Mencius era
In “Mencius: Gaozi 1”, Gongduzi told Mencius that the three humane discussions of the styles of menstruation at that time, and askedMencius: None of these three humanistic arguments advocate the good nature, and they are different from Mencius’s good nature arguments. Can’t they all be none of them?
The Gongduzi said: “(1) Gaozi said: ‘The nature is good and there is no evil.’ (2) Or he said: ‘Nature can be good, but it can be bad. Therefore, civil and military people are happy, but they are friendly and good; they are friendly and virtuous.’ (3) Or he said: ‘The nature is good, but they are poor. Therefore, they regard jealousy as the king and have images; they regard jealousy as the father and have Shun; they regard jealousy as the son of their brother, but they regard jealousy as the king, but they have BaobaoWeiziqi and Prince Bigan. ’Now it is said that ‘nature is good’, but neither of them is the same? ”
It can be seen that in Mencius, there were three important understandings of humanity: (1) Gaozi’s nature is neither good nor bad; (2) The nature can be good, it can be bad; (3) The nature is good, it has bad nature is bad. The three types of studies have their own theoretical basis. Let’s discuss it separately:
First look at the first type (1). Gongduzi did not describe the theory of Gaozi’s humanitarian theory. This is because the entire Gaozi article is related to Mencius’s discussions and Gaozi, and the basis for Gaozi’s humanitarian theory has been handed over in the previous article. From the high and low text, it can be seen that Gaozi’s origin is: “The nature of the wolf willow is a cup plate, and the human way is a benevolent meaning, and the jade willow is a cup plate”; “The nature of the water is turbulent, and the water is turbulent, and the water is turbulent, and the water is turbulent, and the water is turbulent, and the water is turbulent, and the water is turbulent, and the water is turbulent, and the water is turbulent, and the water is turbulent, and the water is turbulent,” [①]. This is to say that for (1), humanity is originally without good or bad, and what is said and what is said and what is said and what is said and what is wrong is the result of later generations. It means that humane watches are like a pile of materials, and goodness and badness are made of these materials. However, goodness and badness are products made of processing materials, not materials themselves. Therefore, the material is not so good or bad. It can be seen that this humanitarian theory in Gaozi regards humanitarianism as something similar to materials, and is a natural resource for life. In fact, it is precisely in “Gaozi 1” that we see that Gaozi’s definition of humanity is exactly “the nature of life”.
The (2) humanitarian theory is such an empirical fact: “A civil and military person is happy, and a civil and civil person is happy, and a civil person is violent.” A good monarch appears and people are good; while a bad monarch leads people to bad. As for this empirical fact, it can be explained that the humanity of ordinary people can be good and bad. To be good and to be bad, Sweetheart Baobabaobao Nursing Network is not related to the personal life resources (materials), but is closely related to the influence of the environment. It emphasizes the influence of the social environment on goodness. However, it does not discuss the impact of social environment on humanity,It must be based on human reception, and human reception is not a complete passive process, but must be self-confident and busy pulling it out of the flower world. Sexual activities.
The characteristic of humanitarian theory (3) is to emphasize that humanitarianism has independent self-reliance that does not depend on the influence of the environment. Under the management of the wise monarch, there are still evil people like this; and in the family of the bad father like Yui, there are still people with high moral character like Shun. In this way, the influence of the environment is not as good as the final decision on humanity. The above empirical facts can only tell us that some people’s humanity is good, while others’ humanity is bad.
The above three humanitarian arguments look different in general, but they have amazing similarities. This is, they are all explanations of existing empirical facts, and in contrast, these empirical facts also show the philosophical effectiveness of the concept of humanity here. Humane knowledge comes from these empirical facts, and at the same time it can complete a moral interpretation of empirical facts. Thus, the concept of humanity is explored within an intellectual philosophical framework.
2. Replacing nature with emotion: Mencius’ criticism of the three humanitarian theories
The most worthy of contemplation is Mencius’s answer to Gongduzi. Only by using the in-depth development of this reply can we further understand these three humanitarian theories and understand the origin of Mencius’s nature good discussion and differences.
Mencius’s answer is as follows:
(A) It is like his feelings, so he can be good, which is what he calls good. (B) If a man is not good, it is not a sin of talent. (C) 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-lived. A heart that is obsessed is kind; a heart that is shameful is righteous; a heart that is respectful is kind; a heart that is long and short is wisdom. Benevolence, righteousness, wisdom, not from external factors, it is inherent in me, and I cannot think about it.
In the above citation, Mencius expressed the content of (A) (B) (C). It must be seen that for a long time, people often believe that Mencius’s above statement was the theory initiative of Mencius in a positive way, and ignored its relationship with the above three humanitarian arguments. It was only from Wang Chuanshan that the deep-level counterpart relationship in meaning existed between the two. According to Wang Chuanshan’s discovery, [②]They have a very uniform counterpart relationship, but this counterpart method is:
(1)—(B)
In the light, the little girl used a towel to wrap the for a month and put it in the box., Proficiency in Action (2)—(A)
(3)—(C)
In my opinion, we can discuss Mencius’ criticism of three humanitarian theories through the above responses.
Mencius’ criticism of the humanitarian theory (1) is: “If a person is not good, it is not a sin of talent.” This sentence is an omitted sentence, which logically contains the following concept: “If you are good, it is not a result
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