requestId:68499ab6e7bcb1.61400985.
The Confucian sentiment without “resettlement” – The impression of Meng Peiyuan’s “Confucianism in love” Author: Cai Xiangyuan
Source: “Man is the existence of emotion – Collection of 80 Academic Research and Research by Teacher Meng Peiyuan, Beijing Major Bookstore, 1st edition, March 2018.
Time: Confucius was the 13th month of Wuxu in the 2569th year of the year, Xinmao
Jesus April 28, 2018
I have only read some of the works of Teacher Meng Peiyuan in the process of writing articles. Although this is the case, the gentle and gentle atmosphere revealed in the text still left a deep impression on me. Reading his words can make you feel the warmth and gentleness of his being. His development of Confucianism and his evaluation of Western theory were simple and practical, and he revealed his own personal emphasis on Confucianism and even on life. This is very difficult among contemporary students.
Meng Master Meng taught Zhang Ru’s body lies in human feelings. He believed that the Chinese philosophy of the body is in the human influence of the heart, and the body cannot be used without this conscientious use. Xiong Shili’s body use and Mou Zongsan’s mind and nature have entered a physical discussion, and they have not truly settled in the “transformed heart” to open the body. [1] This place that affects the heart is human emotions. As the Confucian body, emotions do not refer to all emotions. People have seven emotions, and Confucian emotions are related to sentiments like benevolence. “If Confucian emotional philosophy can use one word to understand the complexity, it is ‘benevolence’, and Confucianism is benevolence. Of course, Confucianism generally emphasizes emotional problems, but what it cares most about is moral emotions, and the focus of moral emotions is benevolence.” [2] The literal meaning of benevolence is not unfamiliar with “benevolenceSuperbingLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLoveLove However, the love of kindness is not just a love that is experienced. To prevent confusion, students and professors conducted intense discussions. Among them, the most famous teacher, the chief teacher, made a special division on this. In general, they have the following two differences: First of all, benevolence is a broad moral emotion, public, with moral meaning, while love differences, importantly refer to emotions, which are private, and thus do not have moral meaning. Secondly, benevolence is based on energy needs andIt is the value of people’s energy and love differences, which are based on psychological needs. This area determines that they are two different levels of things. [3] To this end, the chief teacher of the Mengshu further took another step to call the essence of benevolence as the truth. “Benevolence is the highestlong-term cultivation virtue is essentially emotional, that is, truth, not cognitive sensibility, nor pure will.”[4] Because this includes “sensibility”, Confucian benevolence has become the essence, which “has both the theory of the universe and the theory of the essence, and has value meanings”? [5]
This “protecting online car and horse taxi principle” that integrates emotions and sensibility is an important insight into Confucianism of Meng and Zhuang. A kind love has a “transcendence” than a love that is experienced. Personal love cannot prevent it from being relative or subjective. Therefore, the feelings that can lay the foundation for the body are not just the kindness of the body, but have a transcendence to it, thus becoming a “reason” with a wide range of meanings. “Being a spiritual realm is the highest ambition of the value and meaning of a person’s life. Although it is based on mental emotions, it must go beyond emotions and become a broad way of existence. In this way, there is a difference between the same mental phenomena and personal emotional desires. As long as you look at it from a transcendent perspective, benevolence is the realm. Otherwise, it is just some specific emotional activities, without broad meaning. Packaging online car motorcycles“[6] It is precisely this “spiritual realm” or “Confucian sentiment” that exceeds the characteristics of the single pure experience of the mental and mental level, while at the same time it has new ideological characteristics with cosmic, intrinsic and even religious. “The so-called mental learning – metaphysical spiritual learning is to say that it has both experience mental content, transcendent metaphysical desires, and even religious aspirations. This is the most important feature of Chinese spiritual philosophy.” [7]
In order to better explain the general nature and origin of benevolence, the chief teacher of the Mengshu started with the “filial piety and brotherhood” of the foundation of benevolence and love, and explained how to produce a wide-ranging public emotion from it.
First of all, benevolence is based on “kindness”. “Filial piety and brotherhood are the foundation of benevolence” [8]. Teacher Meng pointed out that the “origin” here is the root, the “root seedling, growth point, and development point”, which is of great difference from the “original” of the body, that is, the real body. [9] On this basis, the chief teacher of the Mengshu further pointed out that the “payment” for parents is not just to serve their parents. If parents have had it, their descendants can and need to make regulations, because the love of the benevolent is to be included in the love of the benevolent.Including “long and short-term heart”. Shortness comes from people’s good deeds, and there are good deeds because benevolence has its own good deeds in his heart. “For the to maintain feelings the kind can be good people and be evil to maintain feelings for a single person”[10]. In this way, kindness can have a wide range of value. The love of the benevolent is precisely from this, and therefore it is broad and eternal. [11] It is precisely because benevolence contains the gene of “generalization” that it is not limited to personal love, but will develop from “parent” and expand to others and even all things.
Expansion from the perspective of relatives to others is important through the way of loyalty and forgiveness. This has promoted the Confucian “family ethics” to “social ethics”. This promotion is based on the relationship between humans and the cooperation of the Internet. The Meng teacher noticed that the ethics of the Oriental Ethics also laid the ethics rules in human emotions. However, in the Oriental Philosophy tradition, this kind of emotion is often considered private, subjective, and easy to change, which leads to this kind of ethics towards a relatively and doubtful theory. Faced with the dilemma of emotionalism, they often eventually move towards Aristotle’s moral character, that is, to lay virtue in the sense of emotion. Teacher Meng pointed out that whether it is the former or the latter, they have essential differences with Confucian ethics. Confucian emotions have coordinating characteristics, not limited to individuals, and are also unified with moral sensibility. Unlike Eastern philosophical traditions, emotions and sensibility are in a state of duality. Confucian differences are based on the mind and body as the vision. “But the basic energy or conception of Confucianism is the overall discussionBreeding stories, organic discussion, in terms of methods, the mind and the flesh are complete and unified. Confucianism admits that the mind and form are not the same thing, “the mind is the master of the body,” and “the body is the heart of the mind,” but the two are never separated. Dividing them into different parts of the world is actually different.”[12]
The Confucian love for relatives can not only “respect the old and the old of others, and the young of others”[13], but also can also promote everything. In this meaning, compared with Christianity’s love for people who are limited to humans, Confucian benevolence is more extensive. “There is a very big difference between the two, that is, Christianity does not have to do not give love to all things, and Confucianism not only gives love to all things, but also Baobao believes that as long as this is done, benevolence can be truly realized.”[14] The true concern for nature and al