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Shen Xin and Shen Qing: A Study on the Relationship between the People in the Conversation of History
Author: Zhang Lin (Associate Professor of Anqing Fan Dao Marxism College)
Source: “Central and Southern School of Science and Social Sciences Edition” Issue 1, 2020
Time: Confucius was in the 2570th year of the Gengzi mid-spring 13th day of Wushen
� href=”https://twsugargirl.org/”>BaoHuaiwangThe two concepts of Heidegger and Heidegger’s calmness form a contrast of interest in the comparative domain of learning. In the Confucian group-based tradition, what Shen Yi expressed for a long time was a warning to the non-virtual behavior or thoughts of individuals when they were alone, but in the thinking of Yangming and later studies, the connotation of individuals changed Bao Huimei was the determination of the inner confidant of individuals. The purity expresses people’s concern for social careers under the physical concept, and believes that group career will cause individuals to lose their true existence and become neutral “mortals”. It expresses denial of group careers in a more radical way. After Heidegger, his students began to reflect and criticize this extremely personalized thought of existence, and positioned the existence of individuals from the perspective of political, social and ethical relations. In the transformation of history of thought, individuals and groups present a movement that accused each other, and both sides act as the two sides of the opposite party to develop in a veritable way.
Keywords: Be cautious; be calm; individual; group; confidant;
1. The relationship between group career and moral cultivation
The relationship between individual and society is a widely discussed long-term topic, and has corresponding expressions in philosophy, ethics, society, and politics.1. There are differences in content and methods between different subjects, as well as commonalities and even overlaps. In terms of ethics, there are also two opposite forms between the middle of the individual and the middle of the group. This kind of opposition is generally different from the distinction between Chinese traditional ethics and Eastern modern ethics. People generally believe that the latter emphasizes the independence and rights of individuals, while the former emphasizes the binding force and coordination advantages of the group.1. This difference is discussed in a different way, in related arguments, Henry Rosemont Jr. and Roger T. Ames share the Confucian “color ethics” with the oriental lords.The contrast between ethics has caused a greater response in the Chinese academic community at present. In Luo Siwen’s view, Confucianism’s ethical conception of focal ethics has developed a correct view: anyone is in a specific situation, in various different relationships, and therefore is a specific person with different colors. Everyone is a combination of various foetid colors that they bear, and each foetid color is obtained based on the differences between the peers. When the relationship changes, the foetid color changes, and “I” becomes another person. For Luo Siwen, people who are shaped by various social relations and shading of their feet are not necessarily moral. In the social group life, a person can become a good person and a bad person [1] (Preface of Chinese version).
The differences with Luo Siwen are different. In An Lezhe’s account of “foot-color ethics”, the extreme side of the social group’s moral construction is obscured, and the extreme side is highlighted. An Lezhe believed that various relationships and the corresponding color of the community’s career promoted the development of personal virtue from the most basic level. In the community’s career, through socialized learning, individuals naturally gained the benevolent wisdom advocated by Confucianism. An Lezhe said: “As a relationship structure, the continuous improvement of personality and the progress of ‘value’ can only occur within the environment of people’s distributing friends’ activities and cooperating with experience. Moreover, this behavior, encouraged by the greatest consideration of relationship development, is to be rewarded. The most important meaning is.”[1](177) This natural morality in the group happens to be Confucianism’s “When she practices, Song Wei gave her a little peace of mind. The ethics of the body” is a difficult situation in the East to do the society in the middle. What is the “foot-color ethics”? An Lezhe explained it as: “It proposes the ‘foot’ of people in the family and the prolonged relationship with others and people; it points out the specific shape of people’s behavior: love life is called various ‘component foot’, such as father, mother, son, daughter, teacher, companion and neighborhood. These ‘component foot’ are themselves It is a verb that contains ‘standard nature’, and its strong influence is greater than abstract training.”[1](186) The word “the verb that contains ‘standard nature’” refers to the established ingredient self-regulating behavior and promoting moral cultivation.
An Lezhe discovered and praised the Confucian “foot-color ethics” very much because of his bias towards the ills of Eastern individualism. He believed that: “The concept of ‘unrestricted will-person’ is harmless because it controls the cognitive consciousness of the East. The deep-rooted concept of the fundamentalist ‘person’ has made it hardly visible to people to choose anything other than this personalism.” [1] (Preface in Chinese) In this form of personalism, society and groups are nothing more than the products of agreement between individuals. In oneIn a society formed by a dispersed body through contract, French and punishment play a leading role, and the self-development of morality is difficult to be born. In criticism of the concept of individualistic ideology, An Lezhe deeply understood the value of Confucian eroticism – the social group’s career can generate moral values, be born into a world of moral ideology, and build a system of moral standards.
2. Safeguarding oneself: Confucianism’s warning to the existence of individuals
An Lezhe’s insights can be directly assisted in the Confucian classical texts. “Big Learning” says: “A gentleman is not good at ease, and he will not go to anything. He will be clear when he sees the right person. He will conceal his bad person and focus on his goodness.” The inherent standard nature and strength of a group’s life can make people more likely to pass the life of morality. Confucius said: “If three people walk, I will have a teacher. Take good things and take good things and correct them.” He also confessed that the people and society can provide people with moral integrity and support. In addition, Confucian tribute as a standard for various groups of color behaviors is a regulatory guarantee for moral behavior. Giving a positive positive meaning to a group’s sexual career, believing that moral consciousness and moral behavior can naturally be developed in a group’s career, it can be said that it is a very broad form of consciousness in Confucianism and even Chinese traditional society. The other side of symbiosis with is the anxiety and vigilance of individual existence (which is important to refer to the independence of leaving the group’s career). This anxiety and vigilance have a special expression – “be careful”.
“Shengyi” as a concept that has long occupied a major position in the Confucian moral system proves the correctness that An Lezhe understands from the back. “Being cautious” has been described in the “Treetings”, “Big Learning” and “Doctor of the Mean” in “Treetings”, and has also been discussed in “Xunzi”. It can be seen that “save oneself” has become the main moral concept of Confucianism during the war, but its meaning is still vague. After the Han Dynasty’s unified shape was established, Zheng Xuan’s explanation gradually became the mainstream. Zheng Xuan’s notes on the “Greenware” are: “If you have fewer animals, you will be kind”[2Preparing the price](206); the explanation of the sentence “Doessence of the Mean” is: “Be careful of the solo, be careful of where the person lives. A gentleman is obsessed with the words and words, and thinks he is not. If you see it, you will not see it, you will have to do whatever you want.”[2](397) Zheng Xuanming explained “carefulness” as “carefulness where he lives”, that is, he should be cautious and afraid of moral consciousness and moral behavior when he lives alone, because in this situation, he should be discarded and afraid of people who are separated from the group官网 will definitely “spend the feelings” and it is difficult to maintain its moral character. Zheng Xuan’s explanation represents a broad understanding at that time and has always influenced later generations. Thi
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