requestId:68499ab14614f4.92891937.
The Meaning and Kung Fu in Zhu Zi’s “Benevolence” Author: Tang Wenming
Source: Author Author Author Authorized Confucian Network, Originally published by “Beijing Major: Philosophy and Social Science Edition” Issue 3, 2017
Time: Confucius was the fifth day of the eighth month of Dingyou
Jiayin
Jesus September 24, 2017
Abstract:There were three ways to advance the benevolence before Zhu Xi, namely speaking benevolence from the emotional point of view, benevolence from the heart, and benevolence from the nature. In “Theory of Benevolence”, Zhu Zi talked about benevolence from virtue, which combined the benevolence discussions of the past. Among them, Zhu Zi specially criticized the two directions of the two Chengmen people’s love for Yan Ren – the knowledge of Yan Ren and the same Yan Ren – and pointed directly at the kung fu discussion of the first and then pursuing the Hunan School at that time. Behind this criticism is his dual view of sex and emotion, and his close relationship with the principle-kung fu structure of his mind-body character established in the enlightenment of Ji Chou. One of Zhu Zi’s most important criticisms of the Hunan school’s Kung Fu discussion was that they did not have a good relationship, which also showed that there was a basic lack of their understanding of sex. It is worth noting that in the Kung Fu discussion, Zhu Zi pointed out that both the knowledge Yan Ren and the one Yan Ren have two disadvantages, and these two aspects are in the purpose of differences, which specifically show the profoundness and secret of Zhu Zi’s thoughts.
Keywords:From love to benevolence; love to benevolence; heart virtue; kung fu
Teachment and related activities, Zhu Xi had three ways to explain benevolence before. Before the Second Cheng, the mainstream approach was to love benevolence. Whether it was the “love of kindness” of the Western Zhou Dynasty, Confucius’ “benevolence loves people”, or Dong Zhongshu’s “benevolence loves people”, and Korean Yu’s “benevolence loves people”, although they have different opinions on specific understanding or side importance, they all love benevolence. 1[1] Love is a human experience, and it must touch the object of love and the feelings of the loved one. Therefore, love and benevolence are actually speaking of benevolence from the perspective of love. Since the Northern Song Dynasty, Cheng Jun and Cheng Xi have developed new understanding of benevolence. Cheng Jun discusses benevolence with one body and knowledge, and one body means “benevolence regards all things as one body”, which talks about the state of mind, and knowledge means “medicals say that they are unkind because they do not recognize pain and pain, and people say that they do not know and do not recognize meaning and reason” and which talks about the path to spiritual achievement of this state. Since the presentation of the state and the path to reach the state are all based on the influence of the heart, then Cheng Zhang discusses benevolence in one and in an intellectual way is actually speaking benevolence from the heart. Cheng Xi separates the origin of benevolence from the “love” and emphasizes benevolence and love with characterThe difference is that “love is love, benevolence is nature, and love is dedicated to be kindness.” Obviously, the new understanding proposed by Cheng is to say kindness from the perspective of nature.
Zhu Zi’s “The Word of Benevolence” is directly said to be the main work of “cleaning, correcting and transforming the Hunan School” after his enlightenment of Ji Chou. [2] Since Zhu Zi was deeply influenced by the Hunan School in his Kung Fu problem, the cleanup of the Hunan School is of course also self-cleaning. It was precisely during this self-cleaning process that Zhu Zi combined the new Confucianism since the Northern Song Dynasty. In fact, from the theme of benevolence, Zhu Zi’s “The Benevolence” is not only a combination of new Confucianism since the Northern Song Dynasty, but also a combination of benevolence in the entire history of Confucianism. Zhu Zi made a benevolence and took the principle of “the virtue of the heart and the principle of love”. Judging from the content of “The Word of Benevolence”, the department that summarizes the benevolence is based on the “virtue of the heart”. Since the “reason of love” emphasizes the difference between benevolence and love, and virtue happens to combine personality, then the “reason of love” is actually included in the “morality of the heart”. After “the virtue of the heart”, Zhu Zi specially proposed the “reason of love”, which obviously made some difference, in order to highlight the distinction and connection between benevolence and love. Therefore, Zhu Xi’s “The Word of Benevolence” is a saying that benevolence is based on virtue. Virtue is not manifested, but also the differences and causes such as the origin of virtue, the formation of virtue and the presentation of virtue. This means that the talents and related activities of touching the differences in nature, mind and emotions. Combining the logic and Kung Fu structure of Zhu Zi’s mental character after his enlightenment of Ji Chou, it is not difficult to see that Zhu Zi’s words of benevolence in virtue have found a more appropriate way to advance, so as to achieve a comprehensive integration of the previous words of benevolence, heart and nature.
One problem is, why did the understanding of benevolence begin to change in the second journey? In the end, we naturally have to look for the changes in the spiritual life of Chinese people since the Tang and Song dynasties, and we will not be able to explain it in detail here. Compared with the past, the characteristics of the new Confucianism in the Song Dynasty on the level of thinking are: double highlights and deepening beyond the gender and internal nature. [3] And a state of contemplation related to this is the comfort and influence of Buddhism. Buddhism often explains the world and life from the path of understanding and argument, which means it is a high emphasis on the problem of mind and nature. Therefore, under the challenges and comfort of Buddhism, Confucianism gradually understands its own classics from the beginning, and explores and develops the Confucianism’s own mind and nature discussion from the beginning. It is precisely because of this kind of thinking that the new Confucianism since the Song Dynasty and even later this new Confucian tradition have always faced the problem of Confucianism and Buddhism. The important goal of doing this is not to dispel the oddities from the inside, but to prevent the strange thinking that is “close to the truth and is serious”. [4] As for the problem of mind and nature, simply speaking, Buddhism uses knowledge to discuss nature, and also regards the nature of this knowledge in the mind, and believes that everything is created by the mind; Confucianism regards the destiny of heaven as its nature, and says that the mind always uses nature as its guidance, which emphasizes the transcendence of mind and nature. As for the problem with mind and natureRelated cosmic problems, Buddhism actually erects the illusion of the universe by reminding the world that the mind creates for the mind, and actually erects the theory of the universe on its mind and nature; Confucianism defends the truth of the universe through the belief in classics, and understands that it actually roots the theory of the mind and nature in its cosmic theory. For Confucianism, whether it is a problem of mind and nature or a problem of the universe, the final basis of the argument can only be heaven, which is a clear contrast with the final basis of Buddhism’s argument based on the mind. Cheng Zi once used the phrase “The sage is the heaven, and the sage is the natural conscience” to describe the differences between the comprehensive combination of Confucianism and Buddhism, which is actually extremely exquisite.
This extremely simple painting of the new Confucianism in the Song Dynasty may help us understand the main meaning of Cheng’s view of nature, emotion and love in the history of Confucianism. Of course, it must be pointed out that this view is naturally intended to be a specific historical situation, but it is definitely not proposed by the empty words, but has sufficient classical basis. In particular, it is the humanistic thinking in “The Doctrine of the Mean” and “Mencius”, especially the thinking in the latter that benevolence and wisdom is inherent in humanity. If we understand the concepts of nature, mind and emotion based on the most basic considerations of classical belief and sensibility, then from the earlier period of the ideology of love from emotion to the ideology of benevolence from the Song Dynasty, which naturally means the expansion and deepening of the understanding of benevolence from the ideology of benevolence from the ideology of benevolence from the ideology of benevolence since the Song Dynasty. This kind of expansion and deepening has its own unique historical meaning. It represents a unique history, but perhaps more importantly its ideological meaning in the Confucian system, which represents the potential for classical thinking to be developed in logic. In other words, in t
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