requestId:68499ac04dd0b1.78440842.
Comparison between Zhu Zi and Kant
Author:Yang Zuhan (Taiwan “Central Major” Philosophy Research Institute, Specially Produced by the Chinese Department)
Source: “Hangzhou Teachers’ Major. Social Science Edition” 2018 Issue 4
Time: Confucius was the 28th day of the first lunar month of Jihai in 2570
In contemporary times, Mr. Mou Zongsan believed that Zhu Zi’s respect was “the cultivation of the empty space” and did not fail to provide true moral integrity. The author discussed this and explained through Kant’s meaning of respect, he explained that Zhu Xi’s ability to maintain respect also had a clear understanding of moral laws as Kant said, and naturally produced respect. Of course, Kant’s opinion particularly emphasizes that when people understand that moral laws are directly determined by unconditional decrees, people feel that their will cannot be purely determined by virtue and law, and thus they have a sense of shame and humility. This kind of humbleness is very important for the generation of respect, and this meaning is not emphasized by Zhu Zi.
Keywords: Zhu Xi/Mou Zongsan/Kant/reverence/humility
1. Teacher Mou Zongsan’s determination to Zhu Zi’s respectful kung fu
Teacher Mou Zongsan believes that Zhu Zi’s respectful kung fu is “the cultivation of the empty space” [1](P.210), which is well known to those who study Song and Ming cognition. The so-called inclusion of space, Mr. Mou, the teacher, believes that Zhu Zi advocated the mind as two, and reason is the object of the mind’s understanding. The mind must be truly clear about the meaning of nature and reason by studying things, and be able to understand the truth and be based on the truth and be moral and practical. Since the mind is two, the mind mentioned by Zhu Xi cannot be as good as the mind that Mencius determined by King Zu, and cannot be as good as the original conscience of “reverse perception” at the moment. If this is the case, the heart that Zhu Xi said is “ambient mind”, not the conscience of morality. Although Zhu Zi emphasized the kung fu of respect, using “respect” to seek life and complete integrity, and using this special and strict mental state as the basis for studying things. If the mind can be respectful, it will be calm and clear, and the mind will be tranquil and clear; and after understanding the truth, it will be realized by the skill of respect and steadfastness and the principle of Zhu Xi. This is what Zhu Xi calls respectful and calm, and it is also a key to Zhu Xi’s theory of virtue and virtue.Sexual kung fu. Teacher Mou believed that although respect is very important in Zhu Xi’s theory of kung fu, since the mind is a vigor and has the skill of respect, this skill is used in the real mind, and it does not fail to present the original intention and conscience, which produces the power of moral integrity given by the original intention and conscience itself, which can provide moral integrity without conditions. This so-called moral power is a self-request that can be adapted to unconditional laws. Being able to comply with the law without conditions means that one can eliminate the desires of real life or be influenced by previous work, just because it is the truth and because this behavior is a duty. This kind of energy that eliminates the influence of other energy is only for the sake of course and is different from the real life talents (such as nature, mental and emotional, intellectual movement, short-term consideration, etc.), but a kind of energy that is rational and self-determination. This Sweetheart Baobaobaobaobaobaobao.comThe system of Mencius and King of the Sun can give a very clear explanation. For example, Mencius said, “When people have four ends, they have four bodies”, “knowledge all are expanded and filled, if the fire begins, the spring begins” (“Gong Suo Chou Shang”), and also said, “This is where the heaven connects me, first, the one who first establishes its size” (“Gaozi Shang”). This points out that there is no condition in a person’s destiny and is the real energy of reason. If this energy is revealed, people can realize morality and memorize their duties, that is, they can do whatever they want without conditions. If Zhu Xi did not wish that people would have such a mental activity that is rational, they would not be able to show their original intentions and conscience through the principle of destruction, but should use the principle of destruction as the basis of the mind, then this theory of kung fu would not be able to show their original intentions and conscience. The original intention is not shown, but after understanding the truth, the mind is also two-minded. This principle cannot bring activity, so principle is a static existence, while the mind is an aura. For the body of the spirit that is not rational, how can we set a standard for the heart according to the differences between the heart? Therefore, Zhu Xi needs to use the skill of “respect” to make the heart fair, and believe that the skill of respect is to understand the truth and then act according to the truth. The skill necessary for the whole activity is to be respectful and calm as mentioned above. But can the mind be able to understand the truth by adding respect, and then act according to reason? Teacher Mou believes that this is not guaranteed. Even if the mind is a vigilant mind, then respect and nourish the mind is only nourishing the mind, and it will not be impossible to make the mind come from a practical request that is unconditional. That is, to be strict and respectful to the heart, so that the sensual laws are received by the mind. This is an added and used in the atmosphere, and does not require self-developed and reasonable requests. If this is the case, although Zhu Xi is so important, the kung fu of respect can only be external and auxiliary kung fu, not essential kung fu.
Teacher Mou, in discussing what Cheng Mingdao said, “‘The Liuhe position is easy to do in this’ is just respect. Respect is without interruption. If you do not achieve anything, you will be respectful and have nothing.” When you write a passage, you believe that Mingdao’s words are respectful and respectful as ” Inseparable” is from the “respect” of Taoism, so “respect” can also be said from the body, and “respect” is like “integrity”; from the perspective of human nature and life, it is an activity of “pure and unrestrained”, and it can also be said that this respect is the kung fu, which is the original body. [2](PP.33-36) Teacher Mou, of course, said that the meaning of respect for Mingdao is very appropriate. Therefore, Teacher Mou believes that Zhu Zi’s respect for him and differentiates the meaning of Mingdao. Zhu Zi’s comment on the respect for this meaning of enlightenment is “to say it makes people difficult to say it.” It can be seen that Zhu Zi’s meaning of respect from the body, that is, respect from the heart, nature, or true life is not clear or undesirable. Teacher Mou divided the two types of respect from Taoist activities and respect from the perspective of cultivation of spirit.
2. The origin of Zhu Zi’s Kung Fu’s Kung Fu
Regarding the meaning of Zhu Zi’s Kung Fu, whether there is a real source of power in Zhu Zi’s theory, I have published some articles in recent years to try to explain Zhu Zi’s Baocai.comYan Jing can have a source of power that corresponds to the true moral integrity. It may not be as Teacher Mou said, Zhu Zi’s ability to maintain respect is only used in the mind, but is an inclusion of the empty mind. Now, please apply. My understanding comes from two aspects:
(1) Based on Zhu Xi’s literary talent that shows that Zhu Xi’s respectful skills are the way to immediately use their skills when they present or use them. If this is the case, respect is based on the energy provided by the time of conscience. If this is the case, it is not enough to say that Zhu Zi’s respect is added, and it is also used on the mind. Of course, the presentation or discovery of conscience by Zhu Xi does not show that his original intention of being reasonable or that reason is active. Zhu Zi did not have a rational determination, which was undoubtedly true. But despite this, Zhu Zi was sure to present the rational use in his heart. When Zhu Xi discussed the “clear virtue” in “Big Science”, he clearly explained that virtue was obvious at any time. Zhu Xi said that “clear virtue” certainly had differences from nature or from the heart, but regardless of how to define virtue, this virtue is a virtue such as benevolence, righteousness, wisdom, and can be revealed in everyone’s heart. This is also undoubtedly. If we can say that the heart that Zhu Zi said was always clear and virtuous, there would be any conspicuous revelation in his heart, which would be certain. ② If this is the case, when the conscience is present, the so-called persistence and respect that makes life shake and severely tremble, will not be without the inclusion of the original void, but will not forget the original as the original power. Zhu Zi
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