【李海超】先秦儒一包養心得家人性根源的價值哲學探微

requestId:684c3e4d0a8601.71776424.

A exploration of the value philosophy of the roots of human nature of the pre-Qin Confucianism

Author: Li Haichao

Source: “Research on Ethics”, 2021 No. 1

Abstract:In many pre-Qin Confucianisms, human nature has the root meaning that it cannot be defeated and cannot be integrated into the complete system of the way of heaven. On this basis, these Confucian theories have opened up the value theory domain that cannot be completely melted into the existing domain, and have constructed a value philosophy that uses value theory statistics to develop existing domains. This kind of value philosophy draws the root of value in the benevolent and affection of human nature, and no longer goes one step further and goes up to the way of heaven, and then reveals the existence of everything through the human value world. Since this “opening” is just an expression of human needs or wishes, people do not have a sensible determination of all things, that is, this kind of value philosophy does not have the risk of the inter-subjectives of human beings. With the rise of the “Dao of Heaven” in later Confucianism, the root of human nature was concealed, and the Confucian value philosophy also changed to a form laid by the existence theory for value theory. This is the main theoretical origin of later Confucianism that “respected heaven and forgot people” or even “killed people with reason” was learned.

Keywords: Pre-Qin Confucianism; root of human nature; existence; value philosophy

In the academic world, the “harmony of man and nature博官网” or may say “all things are one body” as the theoretical basis of Confucian value philosophy [1], but after the Qin and Han dynasties, the Confucian “harmony between man and nature” gradually showed a focus on the way of heaven or The direction of pursuing human nature with the way of heaven. Under the influence of this thinking direction, later Confucianism emerged the problems of “respecting heaven and forgetting people” and “because of valuing ‘reason’, he became ‘birth’” [2](P531), and even the problems of Dai Zhen’s “killing people with reason” [3](P479). To correct this disadvantage of Confucian philosophy, we must explore the aspects that human nature cannot be defeated and is governed by the laws of heaven. Looking at the history of Confucianism in detail, we will find that many theoretical theories in pre-Qin Confucianism did not eliminate the conflict between heaven and man on the most basic level like later Confucianism [4] (P225), but instead highlighted the root cause of human nature in the division between heaven and man (1)1. Based on this, these Confucian theories have constructed a value philosophy of the root of human nature. This Inclusive Network Value philosophy takes the root of value from human benevolenceLove feelings, rather than tracing the source of value to the heavenly way, and then revealing the existence of things in the world of meaning constructed by benevolent love feelings as the root. This means that value theory has a priority and a unified place of existence, rather than laying the foundation for value theory like later Confucianism. This thinking orientation has the main meaning for the construction of contemporary Confucian value philosophy.

1. The root position of human nature in the realm of heaven and man

In the field of philosophy, people have long been keen to examine the existence of things from the field of existence theory-universe theory and intrinsic theory. Many Chinese philosophers call the unique “original theory” [2](P37), “original universe theory” [5](P328), “root-original” [4](10Bao Huimei3) discussions, in essence, are just the integration of the above two thinking domains. In addition to the characteristics of philosophy of exploring the origin, people who regard the most basic basis of the existence of things and the pursuit of life are based on a certain root concept in the field of universe, intrinsic theory or the integration of the two, believe that once they reach and reach the root, all existences can obtain their right life. But since the ultimate root in the cosmic or intrinsic domain is the root of all beings, it must be beyond a specific being, even a person among the beings who are the highest. In philosophy, the complete understanding and acceptance of a transcendent being is often realized in this way: people regard their own destiny as the manifestation of the root will, or the manifestation of the root will. Such a method will either make a specific person lie under the foot of a sacred thought, or it will suppress the personal nature and make it constantly approach a certain concept that exceeds its own nature. Even if this concept can appear in “original self”, “true self”, “self-nature”, or those of people’s “after-day nature”, “original nature”, “original conscience”, “first experience of sensibility”, and “first experience of consciousness”. That is to say, people, those specific and living individuals, are either purified as slaves of a certain God or slaves of a certain original and intrinsic conception. Because inclusive is a manifestation of a circle, a “dividing” and a “self” beyond the sexual “self”, so a person can only complete the tasks “predicted” by the source of the capital. A specific person does not really originate from his own mission, because in the realm and cosmic domains, a specific person will never become the ultimate “root”. However, if we can carefully examine the pre-Qin Confucianism, we will be surprised to find that in many (not all) pre-Qin Confucianism, specific and living peopleIt has a rooted position that is the same as the original and the physical body of the universe.

From the meaning of the universe, humans do not have roots, because humans are just one of the things produced by Liuhe. This pre-Qin Confucianism is recognized. Therefore, the “Zhouyi·Xugua Biography” clearly states: “There are Liuhebearing, and then there are thousands of things; there are thousands of things, and then there are men and women…” Since people are born from Liuhe, people are also affected and restricted by Liuhe laws like other things, that is, they have their own habit of being objective. People should follow the laws of heaven and destiny at a very large level, so the sayings of “knowing destiny”, “waiting for destiny”, “knowing the heaven” and “serving the heaven” are very common in the pre-Qin Confucianism. Confucius said, “If you don’t know your destiny, you will not think that you are a righteous person.” (“Theory·安容”) Mencius said, “Keep your mind and cultivate your nature, so that you can serve the heaven. If you don’t care about your destiny, you can cultivate yourself to wait for it, so that you can establish your destiny.” “It’s difficult to do your destiny, and you can accept your rightness. Therefore, those who know your destiny do not stand under the silence. Those who die in the way are correct. Those who die of shackles are not righteous destiny.” (Mencius·心口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神口神Therefore, in addition to advocating the “unity of man and nature” in the relationship between heaven and man, the Confucianism of the pre-Qin Dynasty also specifically emphasized the “division between heaven and man”:

There are heavens and there are divisions between heaven and man. The difference between heaven and man is to know what to do. (Guo Dian Zhu’s “Yuan Da Yi Shi” [6](P111)

The Yi is a book, and it is all about the great things. There is a way of heaven, a tunnel, and a human nature… The way of the three talents. (“Book of Changes·Xien Zi”)

In the past, the sages wrote Yi, and they would use the principles of life to smooth out their lives. Therefore, the way of establishing the heaven is called yin and yang; the way of reaching the times is called softness and yin; the way of establishing the human being is called benevolence and yin. (“Book of Changes·Yuan Gua”)

The heavens have constant movements, and do not exist for survival, and do not perish for Jie. It is auspicious to govern and sect, and respond to it withBaobao.com is more chaotic. Therefore, it is clear that the difference between heaven and man can be regarded as the most important person. (Xunzi·Tianshu))