requestId:684aed9a1f2bd8.04634537.
The righteous and saints in the political career
——The Three-Chapter of the Spectrum of “Theory”
Author: Chen Zhiwei (Dr. Philosophy, Professor from Xi’an Institute of Electronic Science and Technology Humanities)
Source: “Bao Chiu Academy of Arts and Sciences. Social Science Edition” Issue 05, 2016
Time: Confucius was the 6th day of the Gengzi Spring Festival in 2570
Xincho
Jesus February 28, 2020
Abstract:
Confucianism says that since its inception, it has taken the development of a fantasy personality as its purpose, which is a righteous person and a saint. However, Confucianism does not regard the cultivation of correct personality as its final goal, but points to the actual dimension of its political career in a step further. Through the textual commentary of the three chapters in “Theory” of “I don’t know my destiny and don’t think I am just a righteous person”, “Confucius asked Zilu for advice” and “The one who ruled without doing anything is also a Shun” in “Theory”, we highlight the internal connection between Confucian morality and politics, pointing out that “destiny” provides the metaphysical foundation of correcting people’s personality to the upper level, and laying the foundation for the logical foundation of fantasy personality , reminding Confucians that the Confucians have a certainty in their personality towards a political career (the call of destiny); Confucius and his disciples’ differences on political career reflect the real desire of Confucian fantasy personality; the sages “govern without doing anything”, on the one hand, presents the method of governing the world of fantasy personality, and on the other hand, highlights the basic position of virtue in political career.
Keywords: Confucius; “Theory”; Correct; Saint; Political Career;
Arente had clearly divided morality and politics in the article “Collective Responsibility”. She said: “The one who lives in the morality about human behavior is the self; and the world who lives in the politically related to human behavior is the world.” [1](p157) Of course, Arente understood very well the contemporary context that her sentence was suitable for, that is, the modern context, because in the ancient Greek period, it was The common understanding is that human beings are the manifestation of human nature and unrestrainedness in political actions, so moral concerns become part of the political career; and as long as the long medieval Christianity transcends the moral attributes of individual souls, it gradually leaves the political realm, It turned into a pilgrimage toward God, and it was not until Machiavelli made a thorough cut between morality and politics and established it as a principle of political philosophy that in modern times, the evolution of moralization and even political philosophy into the basic trend of political science was developed. Arente did not follow the political science route since modern times to carry out her political thinking. Her above division has its specific real direction, namely, the problem of the relationship between personal morality and political responsibility under the Nazi and Sri Lankan’s extreme political system. In her opinion, only by making a strict division between personal morality and political responsibility can one confirm the political responsibility of individuals in the exclusive system from the decree, so as to encourage individuals to bear their crimes and impose them on the decree.The punishment. However, this specific realistic point of view raises us a question of what meaning can morality lay the foundation for politics? Or maybe it is a practice that has left morality from a political career since modern times is a practice worthy of generalization?
For Confucianism in the late pre-Qin period of China, the above question seems to be the most basic problem, because since Confucianism, morality and politics are two sides, and have never been separated. However, we can refer to Arente’s above section to understand the rational structure of pre-Qin Confucianism from the perspectives of self-personal development and the whole country (world) of political career. From this, we focus on two fantasy personality models, Confucian saints and righteous people, and place them in the context of political careers and evaluate them. Specifically, we chose three chapters from “Theory” to read, reminding Confucianism of moral goals and political concerns, namely “to be self-made” and “to be a thing”, and the internal connection between these two in Confucianism.
1. Destiny of Heaven and righteous people
As we all know, Confucius learned from the Zhou Dynasty’s emphasizing the emphasis on “gratulations”, and put forward the concept of “benevolence” from it, and contributed to “rightness”, thus constructing a Confucian system with benevolence, righteousness and gift as the theoretical framework. But the goal of Confucius’ learning is not to develop a theoretical system, but to the ability and conduct of fantasy personality and political order. In Confucius’ view, fantasy personality is the basic condition for the actual fantasy political order, and the actual reality of fantasy personality requires individuals to continue to think and cultivate.
There are many statements about correcting people in “The Book of Changes”. “Resolute people” appears in “The Book of Changes” a hundred times. From this we can see that for Confucius and the Confucianism they founded, the cultivation of correcting people’s personality occupies an extremely important position. Moreover, from the quantity of the word “righteous person” and the level of Confucius’ emphasis on the personality of the correct person, the “Speech” is based on the goal of “righteous person”, so many chapters that do not mention the word “righteous person” are not related to the cultivation of the correct person’s personality.
Overall, rest well without makeup, just a “filling” gift. Confucius should be said to be a down-to-earth process of learning and up-to-earth. This most classical object is now in the text of the first and last chapters of “The Book of Music”:
The Master said: “Isn’t it a saying that when I learn and practice it? Is it a pleasure to have friends coming from afar? Is it a good thing to keep a net worthy of time? Is it a good thing for people to know but not be worried? ” (The Book of Music·Study and Learning)
He said: “If you don’t know your destiny, you don’t think you are a righteous person; if you don’t know your gift, you don’t make it stand; if you don’t know your words, you don’t know your people.” (“Study ·Baocai.com“)”The first chapter of “Study · Learning” was developed with “learning”, and finally implemented the “rectification” on “correcting people”, that is, the goal of “learning” is to achieve the corrective personality of everyone. In the last chapter of “Theory”, Confucius proposed that to become a righteous person, one must first “know the destiny” and then “know the gift” and “know the words”. It is obvious that the “fate” here should be related to the way of heaven, and not only refers to a certain internal energy that cannot be controlled by human power, that is, the so-called fate in general. [2](p571) The meaning of “fate” here is “fate” comes from Zhu Xi’s “Collected Notes on the Contemporary Notes”. When commenting on this chapter, Zhu Xi simply used Cheng Zi’s words: “Those who know destiny know that they have destiny and believe in them. If people do not know their destiny, they must avoid harm, and profit must be responsive. Why are they a justified person?” [3](p196) “Knowing that they have destiny and believe in them” means trusting the setting of appointment, and avoiding harm is a sensory choice caused by not knowing the setting of fate. Cheng Zi and Zhu Xi’s understanding of the complete negligence that Confucius implies in this chapter has already been recognized by later generations. As the “Online Interpretation” says: “Fate means to be as good as the nature of reason, so as to be fatal, not to stop the destiny.” [4](p1377) “Reason to be as good as the nature of reason” is a process of learning from the top, and the ultimate goal is to recognize the destiny of heaven, and “destiny” is just the fate of personal destiny. Therefore, we have seen that the predecessors’ remission of “fate” here often comes from the “nature way”. As Dong Zhongshu said, “The destiny of heaven is to be given to heaven by man, which is transcendent and distinct from all living beings and is expensive in things. Therefore, it is said that the nature of the six harmony is expensive. Understand the nature of nature, know one’s own burden in things, and then one knows benevolence, wiseness, benevolence, benevolence, follow the principles, and be a righteous person. Therefore, Confuciu
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