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Zhu Zi’s “Yi” said: Meaning, Gambling and Ethics
Author: Chen Yuefu (Trained by Huadong Teacher Fan Dao’s Department of Philosophy and China Modern Thought Civilization Research Institute)
Source: “Zhu Zi’s Research”, 2019 Issue 02
As we all know, Confucius used benevolence to inspire Confucianism and Taoism, and Mencius used benevolence and wisdom to deduce Confucianism and Taoism, and took benevolence as the main purpose. Therefore, Zhu Zi quoted Cheng Zi and said, “Zhongni only said the word benevolence, and Mencius spoke to him as the benevolence.” 1 Since Confucius and Mencius, “benevolence” and “righteousness” have become the focus of Confucianism. Han Yu criticized the Buddha’s “Original Way” and said, “What he calls the way, what he says is not what I say; what he calls virtue, what he says is virtue, what he says is not what I say is virtue. Anything I say about virtue is combined with benevolence and meaning.” He clearly expressed this concept. The second Master Cheng said that the way that he continued to convey was continually constituting Mencius, and his contempt for ConfucianismBaohao.comThe body of the school’s way cannot be recognized by the word “benevolence”, but what he calls “benevolence” is actually a broad benevolence, as Cheng Jun’s “Recognition of Ren” says: “Students must first recognize benevolence. Benevolence is the same as things, and morality, wisdom and trustworthiness are all benevolence. . 2 Cheng’s “Cheng’s Yi Ji” also says: “The essence of the four virtues is the benevolence of the five constants. The song says one thing, and the words cover the four.” 3 Zhu Zi inherited the concept of “benevolence and four virtues”, so his “benevolence and Scripture” says: “The six harmony is the heart, and the birth of the people and characters each obtains the heart of the six harmony and Scripture as the heart. Therefore, the virtue of the heart, Although he is fully versatile and has nothing to do with it, he can say that benevolence has been broken by one word. Please try to explain it. There are four virtues of the heart of the six harmony, namely Yuanhengri, but Yuanheng is not unconstitutional. His movement is the order of spring, summer, autumn and winter, and the aura of spring is not lacking. Therefore, when a friend is in his heart, he also has four virtues, namely benevolence, righteousness, wisdom, and benevolence. When used, it is for the love, respect, and difference, but the heart of obsession is nothing to be ungrateful.”4 In short, Zhu Zi took benevolence as the original intention and conscience, which is appropriate for him to have “The Word of Benevolence” but not “The Word of Benevolence”; however, this does not express that Zhu Zi did not have “The Word of Benevolence”. In fact, there are two key words in “The Word of Benevolence” that are “Organization” and “Organization” that are used to say “Yi”. In fact, among Chinese traditional philosophers, Zhu Zi’s most analytical brain, he said: “Learning questions must be carefully and slightly analyzed.”5 also said: “Students must analyze many names such as loyalty, kindness, benevolence, and filial piety and brotherhood, and each analytical area, like a symmetry, so that each of them can fall into one by one.”6 also said: “The four ends are filled with four virtues. In other words, each is the boundary line; in different ways, benevolence is the boundary line of the year.” 7 It can be seen that Zhu Zi believed that each vernacular or concept has its own unique coverage and boundary line, and we need to analyze the difference one by one, and he emphasized that “benevolence” and “right” are especially one big boundary line. Zhu Zi’s “Ren’s Word” is well known to the masters, and his “words” are relatively dark but not obvious. 8 In this regard, the text sorted out Zhu Xi’s “Yi” saying, “One of this is the characteristic of Zhu Xi’s philosophical learning, and the other is to help us understand the rich and profound connotation of traditional “Yi” concepts. I will first sort out Zhu Zi’s discussions on “Yi” and then sort out Zhu Zi’s “The meaning of Yi” means various ways of expression and atmosphere. Finally, “Yi” is used as the middle to distinguish the relationship between benevolence and wisdom. In this process, I will also point out the ethical principles and practical points contained in Zhu Xi’s “Yi”. 1. The meaning of “Yi” is: “the control of the heart” and “the right thing to do”
Since the “Yi” “Yi is the right thing to do” in the “Doing the Mean”, referring to “Yi” with “Yi” is the most common practice. Zhu Xi is no exception. As he said: “Yi, just read the word “Yi”. 9 Of course, “Yi is suitable” has developed new versions and new meanings in Zhu Xi’s theoretical system. In this regard, Zhu Xi has three common sayings that are both personal philosophical and colored, saying “Yi is suitable for the principles of heaven”, saying “Yi is the control of the mind and the appropriate things”, and saying “the essence is the control of the mind and the appropriate things”. The three have internal connections and use “the control of the mind and the appropriate things” as the middle. The above analysis first, then summarizes the statement.
First, meaning is the basis of the principles of heaven. “The Book of Thoughts. Li Ren” reads, “The Master said: Correct people are used to power, and gentlemen are used to benefit. “Zhu Zi’s “Collected Notes on the Book of Thoughts” says: “Yi is suitable for the principles of nature. Those who are profitable are whatever they want. ”10 Here Zhu Zi used the distinction between “heaven principle and human desire” to describe Confucius’ “rights and profits”, interpreting “rights” as the right things to the heavenly principles, and interpreting “rights” as the way to the feelings to the will. This is the rationalization of the distinction between “rights and profits”, and also the theoreticalization of “rights and powers” in the traditional interpretation of “rights and powers”. “Where the truths and the truths and principles” means the natural thing. Volume 27 of “Zhu Zi’s Words”, “The People’s Question: “Collected Notes” states that “rights and principles are suitable for the law of nature”. When it comes to saying “the meaning is appropriate.” Is it different? Zhu Zi replied: It is only the right way to be. The principles that are suitable and the principles that are suitable are ordinary, but they are just like this. ”11 Zhu Zi believed that the meaning of “right reason” and “right reason” are not the same, but the writing has changed and constrained. In fact, for Zhu Zi, “right” or “heavenly rule” himself has the meaning of “the natural rule”, so “the right thing is the right thing” seems to be a repetition, so whether it is “right thing is the right thing” or “right thing is the right thing”, its meaning is one. Zhu Zi’s discussion actually combines the two main teachings of “right thing” in the two pre-Qin periods, namely “right thing is the right thing” and “right thing is the right thing” (“New Book. ) and expressed through the highest standard of theory, “Heavenly Law”. Of course, the so-called “heavenly law is suitable” is like “the meaning is suitable”, which is a kind of emotional training, because we cannot obtain any real ethics from it. Fortunately, Zhu Zi and the doorman discussed this discussion, there was a more practical content. Volume 27 of “Zhu Zi’s Words”:
Asked: “‘Revised people to express their meaning’. The meaning is the right way to the law of nature. Everything depends only on what is right and does not regard one’s own selfishness. Those who benefit are to gain whatever they want, and only take their own interests in everything, but take advantage of it to make things easier for oneself and do not care about the truth. “He said: “The benefits have not been removed so much. Yili watch is at the end. It is appropriate to be true. The right person sees this kind of thing, but that thingAs for that, just make the right decision and do it, how can you hide the slightest thing? ”12
Zhu Zi’s students here clearly adopted Zhu Zi’s definition of “rightness” and “profit” and explained it. His explanation expressed the perspective that the meaning is completely opposite to righteousness and profit, reason and desire, but Zhu Zi did not agree with this explanation. Zhu Zi said that “rightness is appropriate”, and “profit” means “combination” (responsible to the focus concept of contemporary moral philosophy”) , obviously, doing something like this or doing something and disagreeing with the difference means denying the desire for profit. Zhu Zi even emphasized the abiding by the truth and acted, “How can you be obscene to the existence of evil?” In fact, Zhu Zi was lying in the first chapter of “Mencius. King Hui of Liang” “W
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