requestId:684d91196e0030.86913018.
The Confucian humanitarian world between Confucius and Mencius
Author: Shu Jianhua (educated by Anhui Major Philosophy Department)
Source: Lanzhou Journal, 2021 Issue 3
Abstract: Confucians between Confucius and Mencius
All things talk about humanity problems in their works, so they focus on discussing the value-oriented problems of humanity, and judge the value of doing good and bad things to humanity; they all believe that humanity is the acquired nature of humanity in its essential level, while some people think that humanity is human beings’ acquired nature in its true nature, while in the level of humanity content, some people think that humanity is human beings. Tao is unified, and some believe that humanity is different; they discuss the content of humanity from the dimension of the structure of the word “nature”, some believe that humanity is “emotion” and “desire”, discussing the “birth” in “nature”, some believe that humanity is “benevolence”, “morality”, and discussing the “nature”. “Heart”, some believe that the content of humanity is composed of “emotion”, “desire”, and “benevolence” and “virtue”, and includes two aspects of “heart” and “birth” in “nature”. In terms of the metaphysical aspect of humanity, some believe that humanity originates from the yang of human beings, while others believe that humanity originates from “gas” and “heaven”. In addition, some Confucian figures between Confucius and Mencius introduced the “heart” as the concept of juxtaposition with “nature” into their humanitarian theory, which has a direct impact on the structure of Confucianism’s argument of mind and nature.
Keywords: Confucius; Mencius; Confucianism; nature; goodness; badness
Compared with the continuous focus on the humanitarian theory of Confucius and Mencius, the academic community has long studied the Confucian humanitarian theory between Confucius and Mencius. The reason is that the historical materials of Confucian humanitarian theory between Confucius and Mencius are less and fragmented. From today’s perspective, relevant historical materials are stored in “Yuheng” and “Mencius”, Guodian Chu Tomb Bamboo Sketches, and Shanghai Museum’s Shutdown National Chu Bamboo Sketches. Among them, the historical materials stored in “Yuheng” and “Mencius” are included in the historical materials. The historical materials stored in “Yuheng” and “Mencius” are direct historical materials. However, although the former is based on historical materials, the time is relatively clear, and although the latter is based on direct historical materials, the time is not clear. Therefore, both have their own advantages and disadvantages.
From the above historical materials, the Confucian humanitarianism between Confucius and Mencius can be divided into three categories and three stages for discussion, and they overlap with each other: the humanitarianism of Kong Houzi recorded in “Suheng” and the humanitarianism of the second gate students, which are important are the humanitarianism of 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 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 sac The humanitarianism between Mencius, the specific time cannot be determined, and the humanitarianism of Confucius’ second and third generations is not very good at Confucius’s humanitarianism; the humanitarianism between Confucius and Mencius recorded in Mencius, the specific time is determined, and it can be judged that the humanitarianism of Confucius’ third and fourth generations is born. It is popular when Mencius and formed a “threat” for Mencius’ humanitarianism. Mencius learned from Zisi’s doorman, and was born from Confucius’s four doors.
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The historical materials on humanitarian theory about Kong Houxun and Ershimensheng are very lacking. As for the historical materials known today, as long as the historical materials on Kong Houxun and Ershimensheng have clear humanitarian theory, such as the Shinshu and Gongsun, are also related to indirect historical materials, which are stored in “Duheng·Nature”. In this way, on the one hand, we cannot know the full picture of the humanitarian theory of Confucius and the second generation student, and on the other hand, we have to study the humanitarian theory of Confucius and the second generation student based on the historical materials of the humanitarian theory of Jizi, lacquer sculpture, Shishi, Gongsunizi, etc. recorded in “The Nature of the Day”.
We understand that although “Yuheng·Nature” is a essay by Wang Chong to explore the pre-Qin and Han Confucian humanitarianism, based on its “humanity is good and evil” (Yuheng·Nature)), the important thing that is concerned is the humanitarian good and evil in the humanitarian theory of representative figures in the pre-Qin and Han Confucianism, that is, the value of humanitarianism, and no positive comprehensive and discussion on the nature, content, basis and other issues of humanitarianism in the humanitarian theory of these characters. This means that Wang Chong’s comprehensive and controversial teachings about the humanitarianism of these characters are not comprehensive.
In terms of how Wang Chong explored the Confucian humanitarianism in the pre-Qin and Han Dynasty, it is usually to first summarize the humanitarian good and evil problems in it, and then comment on it and analyze it. This means that Wang Chong’s important humanitarianism is an overview of the humanitarian problems. It is a study of the indirect historical materials of his humanitarianism, and provides us with direct support for the study of the humanitarianism of Confucius, lacquer sculptures, celestial arts, and Gongsunny. Wang Chong’s important humanitarianism is the humanitarianism of Confucius. It is the review and analysis of the humanitarian good and evil problems here. It belongs to Wang Chong’s own discussion of his humanitarian theory, not to study the indirect historical materials of his humanitarian theory. Of course, it is not the historical materials needed for us to study the humanitarian theory of Konghouzi, lacquer sculpture, celestial arts, and Gongsunnizi. The problem is that Wang Chong’s humanitarianism overview of the sacred sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial
Because Mencius, Xunzi and others have written works to later generations, these works have recorded their humanitarian theory, making their humanitarian theory known to later generations. We compare the overview of Wang Chong’s overview of the humanitarian good and evil problems in the humanitarian theory of Mencius and Xunzi. We can find that Wang Chong’s overview of the humanitarian problem in the humanitarian theory of Mencius and Xunzi and others is relatively accurate. For example, he outlines the “good” of human nature in Mencius and said: “Mencius wrote the chapter of “Good Nature” ①, thinking that human nature is good, and it is bad, and things are injustice” (“Suheng·Nature”), and he outlines the “god” of human nature in Xunzi, saying: “Sun Qing rebelled against Mencius and wrote the chapter of “Good Nature” , thinking that “human nature is evil, and the good one is sad.” Those who are evil think that human nature is evil.All beings are evil; those who are sad will try to be good after a long time” (“Suheng·Nature”), which means to be more accurate. In addition, Gaozi’s humanitarianism is retained in “Mencius”, and the thinking about the good and evil problems of humanitarianism is retained in “Mencius” and the king’s congratulations on the good and evil problems of humanitarianism in Gaozi’s humanitarianism is retained in “Mencius” and the king’s congratulations on the good and evil problems of humanitarianism is retained in “Mencius”. A summary of the humanitarian good and evil problems in Gaozi’s humanitarian theory can also be found that Wang Chong’s overview of the humanitarian theory of Gaozi is also more accurate. Wang Chong outlined Gaozi’s humanitarian theory and said: “Gaozi was the same as Mencius, and his nature was not divided into good and evil, such as turbulent water, east of the east of the east, west of the
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