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About “nature good discussion” of existence – from a dialogue in “Mencius’s Foreign Book”
Author: Zhang Wanlin
Source: Author Authorized by Confucian Network, Originally published by Yang Chaoming’s seventh edition, “Confucian Journal” edited by the Qingshima Book Club 2016 edition
Time: Confucius was in the 2568th year of the year Dingyou Guichou, on the third day of the sixth month
Jesus July 25, 2017
Content summary:Good nature is a kind of existence, not a meritorious rule. The so-called “existence” here is the fact that the wisdom eye can break the sky, and this kind of thing has become the metaphysical foundation of human beings. Nature is good at acting as a kind of inclusive, and can only be used in specific realms. Therefore, Confucianism emphasizes family and personal relations and advocates the love of ambiguousness. This is to make this existence vibrate in a specific area in order to cultivate strength, but in the end it will definitely be in love. It is clear that as a physical existence, it is necessary to have good nature. Xunzi broke the relationship between man and heaven, and only looked at people in analytical way, and his bad nature is also necessary. Although Xunzi talks about sexual misconduct and sexual misconduct, he is not for evil purposes, but for the hope of attracting people to be kind by “transforming sexual misconduct”. But this is based on the internal energy, so Xunzi relied on the method. Therefore, a bad nature can only become a politician and social person, and it cannot be achieved as a religious person, but to become a religious person, one must start one’s own nature. As a good person in nature, one can understand religion, and one must understand religion.
Keywords: nature is good, existence, realm, religion
1. Introduction
The complete book of the Four Library of Continuous Practice contains four volumes of “Mencius’s External Book” annotated by Liu Yan of the Song Dynasty. There is a dialogue between Mencius and Xunxun above:
Sun Qingzi talked about nature from Chu to Qi. Mencius said, “If you have good deeds and no evil, it is heaven; if you have good deeds and no evil, it is man.” Sun Qingzi said, “If you have good deeds and no evil, it is man.” Mencius said, “If you lead people from all over the country and be confused about the nature, it must start with Zi.” (“Mencius’s Foreign Book·Nature and Good Deeds”)
In history, whether Mencius and Xunzi can meet each other has no historical materials to prove their understanding. But has Mencius (390-305 BC) returned? “Living with Xunzi (340-245 BC)The time period was repeated for 30-40 years, and Mencius served as a minister in Qiguo, and Xunzi also served as an official in Qijixia. “In the same way as the power and Xuan, Mencius and Xunqing all followed the master’s career and glorified them, and used their learning to show their experiences in the present world” (“Historical Records·Scholars’ Inheriting Software“). Therefore, the two great scholars have not been able to learn from each other but have not been able to learn. Therefore, Master Mu, the chief teacher, said: “The Book of Foreign Books” (referring to “Mencius’s Book of Foreign Books”) does not make a faith. Xunzi and Zhaoren were also not as good as the saying goes by Chu. However, when Mencius and Xunxun met and learned, it would be impossible. [①]
This shows that from the principle, Mencius and Xunzi were very good at learning, even if there was no support from historical materials. Of course, whether Meng Xun really met once was not what this article was concerned about. What this article is concerned about is whether the discussion below can inherit the thoughts of Mencius and Xunzi, thereby allowing us to better understand Mencius’s “nature good discussion” and Xunzi’s “nature evil”. In the opinion of the writer, the above discussion just reflected the thoughts of Mencius and Xunxun. Although there is a dispute over the true sin of “Mencius’s Foreign Book”, the following dialogue is very consistent with the respective purposes of Mencius and Xunzi, and its “meaning” is not rude. From this dialogue, we can explain the most basic morality of Mencius’s “nature good discussion”.
2. Why is “nature good deeds” existential rather than ethics
We must first understand that Mencius believed that human nature good is not a kind of ethics, but an existence theory. That is, the “good” mentioned by Mencius is not about the question of “should be” but about the question of “yes”. In fact, the “should” of ethics must be based on the “yes” of existence, otherwise, “should” can happen to be “not” because “yes” is the most basic “should”号号号号. Here, we cannot quote Heidegger’s 官网 related comments. He said:
When existence exists, existence comes to the sky. …Things that originate from this kind of history cannot resist it with all kinds of rebellions, and cannot be simply removed. As long as this thing is received, its truth is more primitively relocated to exist in itself and is completely bounded by human opinions. In the garden of essential thought, all rebellions are stupid things. The disputes between thinking about the family are all about working on their own “love disputes”. This kind of dispute makes them help toward the simple origin of a unified thing, and they are what they find in the skylight of existence from this unit. [②]
According to Heidegger’s understanding, “existence” is the heaven of a person or thingThere is no dispute here, and we can only accept it. Therefore, when someone asked Heidegger how he could write a book on ethics, Heidegger’s reply was: Before human existence was clarified, all constraints on ethics would be a waste of time, and it would be difficult to deal with.
Any rescue performed by any means of rescue is a illusion for those who are inherently persecuted from the distance of their lives. Rescue must come from the point where the nature of a dead person is at last. [③]
In a nutshell, forgetting “existence” means no rescue. Therefore, for humans, what is more urgent than the norm of constructing ethics is to recognize and understand “existence”. Based on this, Marcuss believes that understanding theory is ethics. He said:
The essence of the understanding is ethics, and the essence of the ethics is ethics. [④]
In this way, Marcus believes that in the polite destiny of logic, “the word ‘yes’ is Chen Ming’s kind of ‘should’. It is clear that thinking about the critical singularity between ‘yes’ and ‘yes’ first understanding of the intrinsic theory of existence itself.” [⑤]
There are also obvious issues in Chinese traditional thinking that view ethical problems from the perspective of existence.
“Yuan” is the “nature” of the existence of stone heads, and “red” is the “color” of the existence of Zhu Dan. This is what is received by heaven and cannot be chosen by humans. Similarly, the heroes self-retain their nature without becoming dirty
