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The structure and characteristics of Zhu Zi’s moral character in the East Asia RegionBaobao.com Points
—— Several comparisons with Li Tuixi, a new Confucian scholar in the Korean Empire
Author: Wang Wendong
Source: Author Authorized Confucian Network Published
Editorial Committee of “Zhu Zi Studies”, “Zhu Zi Studies”, “Zhu Zi Studies”, Nanchang: Jiangxi Education is introduced to Books Club, June 2021
The morality theory is the middle or foundation of the discussion of ethics based on the concept of virtue (or virtue) as the middle or foundation of ethics. In terms of tradition, the focus of its exploration is “what should be like a person”, and then explores “how people should act” and demonstrates or explains that there is a significant difference between the standard ethics of fair behavior. From the 20th century to the 21st century, the problem of “virtue” has entered the forefront because it has attracted wide attention from philosophy. After earlier discussions and confessions, “virtue” has gradually become the focus of today’s discussion on Chinese philosophy and ethics. [①] In the encounter of modern moral character, as the pursuit and recognition of the self-recognition of goodness of modern sexual power and the organization’s self-contained departments, we cannot discuss the discussion of traditional virtues. The foundation of the Song and Ming Philosophy morality theory of Zhang You, Cheng Jun, Cheng Xi and others has achieved sufficient development in Zhu Xi’s academic speech (1130-1200). Zhu Zi developed a systematic and influenced the moral character of benevolence in Confucianism in East Asia. Li Tuixi (1501-1570) of the 16th century science (New Confucianism) was the spreader and advocate of this moral character. His moral character was the excellent result of the ideological theory of Song and Ming dynasty in China after the transformation of the 16th to 17th century. This article focuses on conducting a new analysis of Zhu Zi’s moral character and comparing it with several aspects of Li Tuixi’s thinking to remind him of his structure and generalized intellectual characteristics, and to provide a basic historical reference for modern moral ethics in rejuvenation.
1. A statement of mind-solid character: the origin of the theory of benevolence and moral character
“The heart” is a major model in the history of Chinese philosophy and ethics, “it is the purity of Chinese civilization’s energy and civilized life.” [②] In the modern era, some students believed that Zhu Zi should be taught from the perspective of “heart”, [③] To the point of money Mu Yu proposed: “There is no one among the rationalists who are good at talking about the heart than Zhu Zi.” [④] The academic world often says that Zhu Zi learns to study theory and the Nine Pure Learning as the mind, but the subtlety of Zhu Zi’s mental theory, the depth of the theoretical and academic value exceeds the Nine Pure Learning Mind, and the contribution and meaning of the King of Hearts. [⑤] Zhu Xi’s morality was based on “heart” and focused on “benevolence”. Zhu Xi conducted subtle explorations on the effectiveness and connotation of “heart”, analysis of emotions and nature, the connection between knowledge and action, the mind and nature, and the benevolence and wisdom of benevolence based on the mind and nature theory of Si Meng, Zhang Xiu, Er Cheng and others. He greatly promoted the exploration of virtue and nature.
The important task of Zhu Zi’s moral character is the “mind character” discussion, which originated from the discussion on “mind”. Zhu Zi had the following key comments here:
The mind is in charge of the body, and the reason why it is body is nature; the reason why it is used is emotion, so the mind is calm and absent-minded. [⑥]
Be kind and righteousness are wise, nature; bewilderment, shame and evil, rebellion, long and short are emotions; be kind and affection, be kind and affection, be kind and evil, be kind and righteousness, be kind and enlightenment, and be wise and knowledge are the heart. Nature is the principle of the heart; emotion is the use of the heart; heart is the master of the personality. [⑦]
The six-member relationship is based on creatures as the heart, and the birth of characters is also based on the heart of six-member relationship. Therefore, although the virtue of the mind is always polite and polite, it is said that benevolence is broken by one word. …The Tao of the benevolence is the heart of the six living beings, which is in the object. The emotion has not yet developed but this body has been possessed. When the emotion has developed but its use is not destructive, it is intrinsic and can survive. However, the source of all goodness and the root of all actions are all in this. This is why Confucius’ teachings must make the learners eager to seek benevolence. [⑧]
Zhu Xi aims to explain that “heart” is the master of the body (nature, emotion), “nature” is used for body and “emotion”, and is static and irresistible; those who use creatures as their hearts, each of the characters’ births obtain the heart of the six combinations as their hearts; the virtue of the heart is always versatile and free of care, and is summarized by benevolence; the virtue of the six combinations (Yuan Henry) is carried out in the order of spring, summer, autumn and winter, and the virtue of the people’s heart (benevolence and wisdom) is used as love, respect and distinction, and is included or always included in benevolence. The heart of Liuhe (benevolence and wisdom are also reserved in the heart) is the foundation of Zhu Ziren. This “heart” is the birth and source of the universe’s continuous rebirth, and is the purpose or dominant trend of Liuhe, the universe and the world’s movement.
The “heart of Liuhe” was first seen in the “Tuan” of the “Book of Changes”: “Do you see the heart of Liuhe?” “Treasures·Treasures” expand the connotation of “heart of Liuhe” and proposes that “the man is the heart of Liuhe”. Dong Zhongshu said “benevolence, the heart of heaven”. [⑨]’s argument is very creative in relation to “benevolence” and “heavenly heart”. [⑩] The hexagram of “Recovery” is called “the revival of the winter solstice”, which means that the “heart of Liuhe” can be seen at the turning point of Liuhe’s revival and the resurrection of the machine. Song Confucian Euyang Xiu, Cheng Xi, Shao Yong and others all put forward corresponding explanations on this “heart of the six-alignment”. [11] Zhu Zi’s article “Renyi” is named “http://www.taiwanblog.net/Eric/%e5%96%ae%e8%ba%ab%e5%be%8b%e5%b8%ab%e4%b9%8b%e5%8c%85%e9%a4%8a%e6%97%a5%e8%a8%98-3-%e6%89%be%e5%b0%8b%e5%b0%88%e5%b1%ac%e7%9a%84%e7%9b%ae%e6%a8%99/”>官网网网网网网网网网网网网网网网网网网网网网网网网网网网网网网网网网网网网网网网网网网网网网网网网网网网网网网网 Go toVolume 1, Volume 71, Volume 98 of “Zhu Zi’s Words”. Although the “heart” has a preliminary discussion in Mencius’ “official thoughts of the heart”, that is, “heart can think about it” and “heart” are the places for energy activities, Zhu Zi believed that “now we must know that he has a heart, and we must also see him has no heart.” [12] It seems to hold the argument that “Liuhe has a mind but no mind”: if you say “no mind”, the cow will not give birth to horses, and peach trees will not give birth to plum blossoms. All things in Liuhe have a well-organized order, so “mind” represents the phenomenon of this order; if you say “mind”, but Liuhe has no thoughts and can “use this heart to all things”, here “no mind” refers to the selfless heart of Liuhe. The most basic thing about Zhu Zimen is that if there is a heart, this “heart” must have a certain degree of concentration on the mind, thinking, and practice. Zhu Zi differentiated this, admitting that Liuhe has a heart and that Liuhe has a heart, no thoughts, and has a business, because everything is born with a good sense, but this is a selfless business. The existence of the heart of Liuhe is undoubtedly full of thoughts. Although there is no thought, all things are born with a reasonable mind, so it can be said to be “heart”; all things are born with “heart” and have no selfishness, so it can be said to be “heartless”. This side emphasizes the interpretation of “heart of Liuhe” as a natural phenomenon of selflessness and reasonableness, and points out that “Liuhe uses this heart to popularize all things, and people get it to become the heart of people”. This “Liuhe” popularizes all things, and people and things get this heart, and people become “human heart” and “focus heart”, thereby emphasizing the connection between “Liuhe” and “human heart” and “focus heart”. Zhu Zi also emphasized the “heart