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Confucian love and hatred – “revenge” in Confucian classics and career world
Author: Gan Chunsong (produced by Beijing Department of Philosophy)
Source: “Social Sciences Edition” Issue 05, 2020
[Abstract]:Confucianism has some major concepts that deeply affect the Chinese people’s concepts, and revenge is one of them. There is a clear expression of revenge in the classics, but it is clearly ordered to stop revenge in the legal system of later generations. This generally forms a conflict between classical and legal system, which attracts profound discussions among contemporary thinkers on this issue. On the one hand, the value advocated by classics will not fall to the person who is not able to obtain actual support. href=”https://sites.google.com/view/sugardaddy-story-share”>Guaranteeing Network Guidelines for their careers. On the other hand, the absolute legal system that violates classics will also form contradictions in the implementation process. The analysis of the problem of revenge can give us a deeper understanding of the reconciliation of the influence of classics on Chinese society, and help us understand the meaning of classics for the current era.
〔Keywords〕:Revenge, Age of Ram, Chen Zi’ang, Korean Yu, Wang Anshi
〔Fund Project〕: The National Social Science Foundation is entrusted to the project “The ‘China Agreement’ Construction’ under the Perspective of Civilization History” (15@ZH015); Guizhou Provincial Philosophy and Social Science Planning National Classification CourseSweetheart Garden topic “Confucian political philosophy focus model discussion” (17GZGX04)
Introduction: It is not a gift to come without going: how to understand the “directness” and “report” of Confucianism
Any social activity has a reporting mechanism, whether it is material or emotional. What is different from the equal price exchange in the market exchange system is that behind this reporting mechanism between people, groups and groups, there are certain reasons such as justice, and contracts. What is directly different from the market relationship is that the reporting mechanism between people is given emotional and ethical reasons such as morality and responsibility, so many “middle” situations appear to cover up the “goods” complaints during the exchange process. This is the meaning of the ritual or even the sexual day, which makes human society full of warmth and friendship. In this regard, socialist Moss once analyzed the phenomenon of “gifts” and believed that behind this kind of “general presentation” social phenomenon, there is “dependence” behind it. 1 In traditional China, this kind of society is given to and, receiving and reportingThe methods and values of the present gift activities are more sufficient. “Travels·Quan” says:
The Supreme Being Pride is followed by giving advice. If you still come and go, but don’t come, it is not a gift; if you come and don’t go, it is not a gift.
The characteristic of a gift is “communication”, that is, giving and reporting. If the “communication” and the difference is to be real or equal, the gift activities will be missing as long as the single dimension is given. Therefore, Confucianism emphasizes the main nature of “report”. In “Talk Notes and Notes”, “report” is the main moral principle that is parallel to “benevolence” and “righteousness”. “I said: benevolence is the manifestation of the whole country; meaning is the system of the whole country; reporting is the benefit of the whole country.” In other texts, “giving” and “giving” are regarded as the “holistic new belt” of the tribute civilization. In some classic texts, giving and replying to form “giving” and “reporting”, which realizes the energy of “happiness” and “gifting” respectively, and is the main method to highlight a person’s virtue and emotional richness.
Loyal means giving. Gift means paying off. Happy, joy comes from where it comes from; and gifts go from where it begins. The joy of virtue is to express the friendship, and the beginning is the beginning. (Travel Notes • Lessons)
This reminds us of the phrase “happy and kindness”. Giving is responsible and loyal, but not forced and passive, but voluntary and active. In Confucian classics, the most literary expression of the process of giving and replying is the famous line in “People”: “Give me a peach and report it with plum.” 2
The principle of “giving” and “reporting” appears within the family as a report on parents’ mercy for their children and their grace for their parents’ nurturing. In this way, filial piety also contains the principle of giving and reporting. 3 “Travels and Memorials” says: “A righteous man replies to the beginning of ancient times and never forgets the origin of it. It is even more respectful, expresses his feelings, and works hard to report his feelings, and dare not do anything.” Under the principle of a family and a country, the relationship between ministers and the monarch is regarded as the socialization of filial piety. Under the principle of “family nation” determined by the feudal system, there are differences in favors and differences in emotional logic between the family and nation. At this point, “Big School” is the most thorough.
The so-called rule of a country must first strengthen its family, and those who can teach others without teaching will not be able to do so. Therefore, a righteous person will not fall into trouble and will be taught in the country. Filial piety is to serve the king; younger brother is to serve the long-term; kindness is to serve the people. …A family is benevolent, one country is benevolent; one family is willing to be happy; one person is in harmony, one country is in trouble: its arbitrary method is like this.
Although serving the father with kindness and serving the king with righteousness, sometimes there are differences in the argument of justice, however, the principles of the whole family have found differences in teaching and reporting. For example, if you serve the father for three years, you will have to decline for three years to show the plan of the family on the principles of ethics. During the war, Legalists and thinkers emerged, and tried to deviate from moral reasons in social relations, and concluded the deeds to be a contractual relationship based on good things. This practice did not overturn the principle of giving and replying to the principle of morality, but only allowed people to understand.The tribute civilization is a pattern that is related to this kind of good relationship.
In the Han Dynasty, under the influence of the philosophy of heaven and man, Dong Zhongshu elevated the reporting relationship to “number of heavens”, and further strengthened the talent of the gifted ritual activities. Dong Zhongshu said: “A gift is answered, and a gift is reported, which is the number of heaven.” The four people were touched and infected with the way of heaven through their observation of the will of heaven, so the concept of “responsiveness” has a color of “responsiveness”. Dong Zhongshu tried to establish a connection between human activities and natural will, and through “similarity” to explain the relationship between human behavior and natural phenomena, we can understand the relationship between human behavior and natural phenomena. For example, Dong Zhongshu said: “God’s will is the evil of disaster. He fears it but does not be jealous. He thinks that the heaven wants to lift me and save me, so he reports me with this.” 5 In other words, through methods such as disaster, heaven comes to “reply” to human practice of the way of heaven.
What is different from Dong Zhongshu is that there are more reasons for Huang Lao Taoism in Liu Xiang’s thinking. He tried to remove the lexicon from the interpretation of the imposition and reply relationships that the Legalists had overemphasized market behavior and regarded as the perception of their own tasks by disagreeing positions and erotic figures. The Holy King is a “unique” existence in social relations. The blessings of the Holy King and the sacrifice of the mountains and rivers are not to receive a reply from the lives and the gods. It is “selfless” on the machine. Even if he still trusts people who do good deeds, they will receive a “reward” from the lives of ghosts and gods. He said:
The sage king is not seeking to report the benefits of virtue; looking at the sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred When the mountains make it high, clouds and rain rise; when the water makes it deep, dragons and dragons grow; when the correct people make it good, blessings and blessings come to their hearts. Those who have virtue must ha
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