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Dai Zhen’s two principles and new destiny and theoretical contributions
Author: Wu Genyou
Source: “My Character and Civilization” No. 5, 2022
Abstract: Dai Zhen’s “partial reason” in ethics has two principles: its metaphysical principle is “reason, the name of the difference between the points must be different, so it is called the division of reason”; its empirical principle is “reason, the reason is lost when the emotions are unhappy; the reason is obtained without emotion.” Based on these two principles, Dai Zhen proposed three destiny issues: one is “the way of holy sacrifice is selfless rather than desireless”; the second is “if you know the mind, you will learn to advance to the gods”; the third is “from the naturalness of blood and gas, you can examine it to know that it is certain… Therefore, it is determined to be certain and perfect its nature.” Dai Zhen transformed the “distinguishing of reason and desire” advocated by Confucianism in Song and Ming dynasties into “selfless discussions”, and in the purpose of ethics, he transformed the mainstream learning of mind cultivation in Song and Ming Confucianism into ethics relations between people and me. This theory of ethics has more political philosophy for politicians, and thus highlights the internal connection between ethics and political philosophy.
Author Introduction: Wu Genyou, director of the Advanced Research Institute of Civilization Dialogue in Wuhan and professor of Philosophy.
The academic community has already had many comments and comments on Dai Zhen’s ethics’ contribution in the history of thinking in the Qing Dynasty. The author has also assessed Dai Zhen’s modern nature and inspirational meaning from the perspective of “dividing theory and being unrestrained”. [1] But there is also a theoretical space for discussing the important content and theoretical contributions of Dai Zhen’s ethics. The author believes that the two ethical principles proposed by Dai Zhen’s “Separation of the theory” and the new propositions proposed based on the “Separation of the theory” are the most direct development points for Dai Zhen’s ethical theory to raise the theoretical contribution in the history of the development of Song and Ming dynasties. However, there are not enough discussions and discussions in the academic community. To put it simply, “dividing the theory” says two basic principles. First, “Rule means to observe the subtle points and the name is different. Therefore, the division of principles is called texture, pores, and literary principles; it is also called textual principles. Rule and length are the words. If the division is divided, there is a pattern but is not in a regular way, and it is said to be the principle of “[1] (151). Second, “Reason means that the feelings are unhappy; those who have not been able to understand without feeling are not able to obtain reason… The principles of heaven mean that the distinction between the principles of nature is based on my feelings to comprehend the feelings of others, and that everything is not able to be balanced” [1] (152). Based on the “dividing theory” of the two above structures, Dai Zhen proposed at most three new topics: first, “The way of holy sacrifice is selfless rather than desireless” [1] (211); second, “If you know the mind, you will learn to advance to the gods” [1] (172); third, “from the naturalness of blood, you can examine it to know that it is certain… Therefore, it is certain and perfect for its naturalness” [1] (171).The above three new deeds are not evacuated, but have a unified humanitarian foundation, that is, a “one-book” foundation of humanitarianism that is “blood and know the heart”. Above, we based on these two principles and three new topics, and made a comprehensive discussion of Dai Zhen’s basic structure, and placed it in the framework of Song and Ming Technological Sciences to assess its theoretical contribution.
1. The two principles of “dividing the truth” and their inner thoughts
“Mencius’s Words and Meanings: Reasons and Lis” (hereinafter referred to as “miscellaneous”) are divided into fifteen fragments, and fourteen of them are fragments of questions and answers. In the first fragment, Dai Zhen clearly explained the concept of “reason” or “heavenly law” of Song and Ming Confucianism, making it a “dividing principle” of thousands of things. He said:
“Rule means that when you observe it, you must be called differentiated. Therefore, you divide the principles; in the quality of things, it is called texture, pores, and literary principles; it is also called literary principles. Rule and length are the words. If you get the distinction between them, it is straight and uneven, and it is called the principles of “分类”.”[1] (151)
The above quotation means that “reason” is the name given by a person’s detailed difference attribute of the object of his or her understanding. Therefore, it is a principle of distinction in the meaning of the concept – division of the principle, rather than a principle that is ahead of all things in its original concept and can produce atmosphere. From the perspective of material meanings, this kind of “division” can have different alias, such as texture, pores, literary science, etc.; and from the perspective of human affairs, if you have an orderly grasp of the “division” of various things, you can call it “division”. In short, “dividing the principles” can be further refined into two types: texture, pores, arts, and “strategy” of “dividing things” in “quality of things”.
From the theoretical construction perspective of ethics, the author calls this level of “dividing theory” metaphysical principles of ethics. This metaphysical principle has a broad philosophical nature, that is, all things and things have their own principles. These “reasons” need to be mastered through people’s careful and careful understanding, and then they can be given a certain division name, and then they can be recognized as “dividing the principle” about a specific object and thing. Dai Zhen’s metaphysical “dividing theory” makes his ethics have a philosophical ideology from the beginning, and also expresses a more vivid natural theme in the mode theory. In other words, Dai Zhen’s ethics knowledge of ethics does not contain any secret elements. In principle, ethics can be recognized according to the “division” of things and things in the world.
The first Baoqing.com‘s answers were interrupted, and Dai Zhen further discussed the special content of theory or division of theory from the perspective of human ethics. He said:
“Rule means that the feelings are dissatisfied; It is not because of the truth that one can be obtained without emotion. If you have something to others, you will think carefully about it: ‘Can people accept this from me?’ If you have something to others, you will think carefully about it: ‘Can people take this from me?’ If you have something to others, you will think carefully about it: ‘Can people take this from me?’ If you have something to others, you will understand the truth. The principles of heaven mean that the natural division of principles is the distinction between principles; the natural division of principles is to embrace people’s feelings, 彩彩彩彩彩
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彩彩彩Dai Zhen here uses the specific “emotion” or specific situations of human life to define the theorem or the specificity of theorem, rather than abstract and empty divisions. It has the same structure in terms of emotion as the primitive Confucian “Forgiveness”.
Why do you think of “love”? Dai Zhen describes the specific content of “love” from the perspectives of “what you do” and “what you are responsible”. When one person is about to impose a sensual request on another person, this person should reflect on it. If the other party imposes this request on me, can I accept it? If I can receive it, I can try to make my own request to the other party. If I cannot accept it, I will not ask my own request to the other party. Similarly, if a person is responsible for the other party not doing something, or perhaps not meeting a certain ethical standard, the other party uses the same method to help me, can I fully and adequately implement a certain ethical obligation, or perhaps sufficiently implement a certain ethical obligation. If I can, I will try to raise some kind of responsibility to the other party; if I can’t do it myself, I should prevent it from raising some kind of emotional responsibility to the other party. Dai Zhen believes that the natural theory of distinction in the specific manifestation of human society actually expresses the specific situation of “congratulating people with my feelings, but