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Confucian “adult” morality and reflection under the power of ethics and morality
Author: Huang Jianping (produced by Xi’an Road Humanities Institute)
Source: “Philosophy Research” 2019 Issue 6
Time: Confucius was in the 2570th year of the seventh month of Jihai
Sinwei
Adult morality is actually relative, that is, the strength to face the strength between the infiniteness of fantasy and the actual underlying principles, the indefiniteness of morality and the actual conditionality, the ethical objectivity and the self-consciousness of morality. As a secular virtue, human nature is a worldly virtue, and only through ethics can it be influenced. People can only realize their morality within the scope of their components and achieve their morality in specific life encounters. Morality has its own fairness request, but since people can only realize morality in the specific life situation determined by their components, then 彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩� Therefore, morality and ethics are both related and different. With a deep understanding of ethics and morality, moral reflection is not just about morality’s own work, but also the theoretical field and research scope of Confucianism will be expanded.
[Keyword]Confucianism; ethics; morality; adult; moral reflection;
My character, as a concept of concepts and behaviors that regulate the relationship between people and people, people and society, is something that every real person cannot avoid and is also a guarantee of a good career. Whether from tradition or reality, the assessment and reflection of moral career are important contents of political philosophy and ethics. Confucianism says that the most basic is moral philosophy. It not only emphasizes the value of morality, but also consists of a series of words discussing good deeds, virtues, mind and nature and their relationship. Tomorrow, we will use the traditional resources of Confucian morality to reflect on our moral career, which has a positive meaning. Of course, moral reflection is multifaceted. This article tests to examine the Confucian “adult” morality from the perspective of ethics and moral strength, and to help tomorrow’s moral construction in terms of increasing the understanding of Confucian morality.
1. The internal meaning of Confucian “adult” morality
“adult” morality is a distinctive feature of Confucian morality. It is recognized as the “do not want to do what you do not want to doTo others, it can be regarded as a basic request for the development of human nature. The so-called “adult” is based on the “Doctor of the Mean”: “Intellect is not to be self-destructed, but to be a thing. To become oneself is benevolence; to become something, to knowto nourish love. The virtue of nature is in line with the external and internal way, so it is appropriate to take measures. “This is different from the “About the Word: The Confucian Confucius’s words, “If Zang Wuzhong’s knowledge, the public’s unwillingness, the Bian Zhuzi’s courage, the Ran Qiu’s art, and the writing of gifts, they can also become a human being.” It can be seen that the “integrity” in “The Doctrine of the Mean” includes the dual meaning of “achievement” and “adult” and ask for certain talents and practices. “Write gifts” can be called “adult”.
In terms of human nature and virtue, there are two main principles, the first is the way of forgiveness. Zi Zhu asked: “Is there anyone who can finally do it?” Confucius said: “Is it forgive?” Do not do to others what you do not want others to do to you. “(“Speech·Wild King”. The following quotation is only the title of the book) Although this principle can be practiced in the end, it cannot be regarded as the highest fantasy. Therefore, the highest fantasy can be regarded as the “establishment of a person” virtue: “If you want to stand up, you will stand up, and if you want to reach, you will reach others” (“Yong Ye”) The former can be regarded as the elimination of the ultimate virtue and is the bottom line, while the latter is the ultimate virtue, which will be helpful to others. In short, the so-called moral virtue of becoming human has a dual meaning: One is the self-fulfilling of personality, and the other is the virtue of establishing human nature in terms of self-esteem.
What is “Do not do to others what you do not want others to do to you?” In ordinary terms, what you want and don’t want may not be what you want and don’t want others, but it does not look like a wandering cat.” In Confucian understanding, in relatively stable relationships, what you want and don’t want others to be able to infer to each other’s desires. Mencius said: “The mouth… has the same love, the ears… have the same listening, the eyes… have the same beauty” (“Mencius: Gaozi 1”), and this proves that the heart also has similar interests and evil. Confucianism in Song Dynasty concluded a step further: “People have the same heart, and the heart has the same truth.” (Volume 11 of “The Collection of Nine Purities”) And Confucianism believes that even among people with different elements, they can “separate people” and “separate people” because of “empathy”. (Money Mu, page 150)
As far as human desires are concerned, they all regard themselves as their hearts, but they are not natural persons in accordance with the laws. “The Book of Words” says: “Ji is the middle palace, which is like a lie in the form of hiding things.” Duan’s note says: “The hiding means that the hiding is the form of hiding, and the words are like the form of hiding.” The words “Ji, I, I, Zi, and I have the same meaning in terms of reference, but there are differences in meanings. In “Theory”, Confucius used me and me more, but he used less of himself. If there are “noble and sweet things to redeem the kindness of benevolence” (“Yang Jing”) “Don’t worry about the fact that people don’t know, they are worried about not knowing others” (“Study and learning”) “Don’t worry about not knowing yourself, but seeking to know it” (“Li Ren”) and so on. Anywhere you use “Ji” is used as the target of your skills. like”The sweet head of cheapness, “being self-bearing has good fortune” (Zi Lu) “People take self to advance” (Shu Er) “In ancient times, those who learned it were for themselves”, “cultivating oneself to comfort others” (Yang Qiu) “Cultivating oneself to peace of mind” (Yang Qiu) “Cultivating oneself to peace of mind” (Zi Han) “Be kind to take self-bearing as one’s own responsibility” (Tai Bo) and so on. The so-called conscience, practice of oneself, cultivate oneself, cultivate oneself, serve oneself, and one’s own responsibility are all based on oneself as the target of planning, when 博官网 is used as the object of “removing and hiding”. The author believes that the self that is called “self-desire” and “what you do not want” is also the self that is “removing and hiding” and is not the self that is not restricted and hiding. Self is the body, the bow, Cultivating oneself is also about cultivating oneself. Cultivating oneself must first be conscience. “Conscience will only be known to others” (Guodian Chuqiu 1)). It can be seen that “cultivating oneself” and “conscience” are the necessary conditions for “comfort and understanding others”. On the contrary, Confucius said “no me” (Zihan). “I”, the “Speech” said: “If you give yourself, you will be from the sword.” “Duan’s note says: “I use my slap in the crowd, and I call myself me.” “So, one is the self who is a social person, and I believe in the subject. To emphasize the unity between oneself and oneself is what we call “integrity” and “not deceiving oneself”. By cultivating oneself, one can calm others and become a peaceful person, and the self to the subject is the “no self” that eliminates the view of oneself and achieves oneself unity. Confucius “at seventy when he is seventy, he does not go beyond the rules” (“Su Zheng”), and this mind is the self of “no self”. Self is to others, “correct people and agree with the Tao themselves, and set the law to be approached” (“Talks and Notes”), “Those who are honest are not self-supporting oneself” (“Doctor of the Mean”) .
The social “self” is the origin of human virtue, and is visible to both people and themselves. The so-called “low and sweet head” and “conscience” are the cultivation and sel