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Mencius’s true hint of humanity
Author: Qiang Zhonghua
Source: The author authorized by Confucianism. Originally published by “Zhi Luxury Journal” No. 6, 2020
The original topic is “Mencius’s Humane Good Worship Confusion”, and the abstract is also slightly adjusted
Abstract: Mencius’s nature goodness is widely known, and his suggestion of humanity evil is neglected by learners. When Mencius talked about his nature, he expressed his breath. In fact, it implies the following perception: the human sense desire is born with humanity; it implies that the sense desire is prone to evil, which often conceals the useful expansion of goodness and truth; in order to achieve goodness, the body must develop the subjective ability of the mind and try its best to restrain the evil that is born with; the evil that is born with self-development and not easy to control itself, so that the goodness that is real must also be based on the quality teachings from others. In summary, Mencius fully understood the fact that both the good and evil in humanity coexisted, and proposed two different ways of achieving one’s own good and teaching to achieve good.
Keywords: Mencius; humanitarian theory; goodness; evil; self-made goodness; teaching to achieve goodness
Author introduction: Qianzhong Hua, male, doctor of literature, postdoctoral fellow in philosophy, and a major teaching by Western Chinese. He has published a book called “Qin Han Xun Xue Research”, and has published more than 40 academic essays in publications such as “History of Chinese Philosophy”, “Ethics Research”, “Confucius Research”, and “Modern Philosophy”.
Previous people talked about “nature”, and sometimes they mean that they have the nature of birth and that they have. [1] Mencius is not an exception. The “nature” in his field refers to the nature of nature that is inherent. The specific content is that everyone is born with good deeds, and everyone can self-extract good deeds and make them develop and strengthen. Mencius’s above thoughts are well known to the academic community, and this article will no longer be described. In fact, Mencius also realized that humanity is evil and requires sufficient real good through teaching. Unfortunately, the academic community has not paid enough attention to this, so this article has tried to create a system for the picture.
1. The nature of the senses is also humane
Everyone is born with good development, which is the focus that Mencius repeatedly emphasized. In addition, Mencius actually realized that everyone is born with other attributes of goodness and truth.
The taste of the mouth is the same as that of the taste, and the Yiya first gets the help of the mouth. If the mouth is tasted, its nature is different from that of a human being. If the dog and horse are different from me, then what kind of elders in the country can change their teeth to taste? As for the taste, the whole countryThe question of Yiya is similar to the mouth of the whole country. But the same is true for the ears. As for the voice, the national hearing is similar to the national hearing. But the same is true for the eyes. As for Zidu, everyone in the whole country knows its beauty. Those who do not know that the beauty of Zidu are those who have no eyes. Therefore, it is said: When the mouth is tasted, there are the same as the same as the ears are sounded; when the eyes are colored, there are the same as the same as the same as the same as the same as the same as the same as the same as the same as the same as the same as the same as the same as the same as the same as the same as the same as the same as the same as the same as the same as the same as the same as the same as the same as the same as the same as the same as the same as the same as the same as the same as the same as the same as the same. As for the heart, is it the same as the same? What is the same as the heart? It means reason and meaning. The saint first gets the same thing as my heart. Therefore, the reasoning of the truth makes my heart feel and the slightest bitch of my mouth. (Mencius: Gaozi 1)
The focus of Mencius here is that everyone is born with a similar, passionate and loving mind. However, Mencius’s speech process also clearly expressed that as a similar type, everyone has a large sensory talent and sensory orientation as a child. As long as it is a human, as long as there is no problem with the human sensory organ, everyone will have sensory talents such as taste, hearing, and vision. Moreover, the human mouth, ears, and target sensory directions are also very similar. In other words, they like delicious food, good listening, and elegant.
Mencius said: “The mouth is taste, the eyes are color, the ears are sound, the nose is smell, and the limbs are at peace and ease, and nature. Having a destiny is to correct people without ignorance. Benevolence is to father and son, to righteousness is to rule the king and minister, to praise the master, to know it, to know it, to be a sage to the heavenly way, to destiny. Having a nature is to correct people without ignorance.” (Meng Zi·Follow the heart)
Single literally, “taste”, “color”, “sound”, “smell” are a group of nouns without emotional orientation and no value judgment. Therefore, it is difficult to see from the literal perspective that “the mouth is to taste”, “the eyes are to color”, “the ears are to sound”, and “the nose is to smell” actually refers to a person’s sensory talent, or sensory orientation, or may be both. However, the meaning of “limbs are for Anyi” is very refreshing: the limbs can feel Anyi, and the sense that “limbs” have sensory talents are expressed. At the same time, “Anyi” is either a descriptive word, which refers to peace and comfort, or a noun short term that is adapted by a descriptive word, which refers to something that can cause peace and comfort. The generation of limbs requires peace and comfort. The focus of emphasis is no longer on sensory talent, but on the sensory orientation of the organs. Combining the high and low texts and atmosphere, “the mouth is to taste”, “the eyes are to color”, “the ears are to sound”, “the nose is to smell”, and “the limbs are to rest and relax” are parallel and equal in terms of expression methods. Therefore, it can be deduced. These five short words include not only the sensory talents of the mouth, eyes, ears, nose and limbs, but also the sensory directions of these five sensory organs. Zhaoqi said in annotation: “The sweet and sweet mouth is the sweetness of the eyes, the beautiful colors of the ears are the five sounds of the ears, and the tenderness of the nose is the fragrance of the nose. The smell is the sprinkle of the nose. The “Book of Changes” says: ‘Its smell is like a lan.’ The four limbs are tired of the limbs, and they are thought of peace and ease but not suffering. This is what the human way wants.” [1](P393) In Zhaoqi’s opinion, “taste”, “color”, “sound”, “stinky”, “safe” is notA group of words without emotional orientation or value judgment, but belongs to sweetness, beauty, beautiful voice, breathing nose, and peace. The mouth, eyes, ears, nose and limbs are naturally oriented towards sweetness, beauty, beautiful voice, breathing nose and peace. This is exactly the natural sensory desire in human nature. Zhu Xi quoted Cheng Zi and said, “The desires of the five are nature.” [2](P346) He believed that what Mencius talked about here was exactly the five sensory desires that belong to the nature that was innate. Jiao Xun, a Qing Dynasty man, also saw this. He even saw with slight clarity that Mencius’s views here were actually different from Xunzi. He said: “The Xunzi Wangba Chapter” says: ‘The wife’s feelings are that the eyes are full of color, the ears are full of sound, the mouth is full of smell, the nose is full of smell, and the heart is full of loss.’ This is the same as Mencius.”[3](P1067) The ancients Baohua.comYang Bojun also said: “The mouth is for sweetness, the eyes are for beautiful colors, the ears are for pleasant sounds, the nose is for fragrant smell, and the hands, feet and limbs are all comfortable. These loves are all nature”[4]( P333). There is no doubt that Mencius believed that the five senses are based on the nature of innate nature.
Since Mencius said that the sensation of the mouth, eyes, ears, nose and limbs and the sensory orientation belong to the “nature”, are all innate, why do you say that “correct people without politeness”? Regarding this, there are about two types of Fengxing.
The first category is the general explanation of Song Confucianism. They often believe that the nature of the mouth, eyes, ears, nose and limbs is the nature of the atmosphere, and the nature of the atmosphere is not to be restrained by the “nature”. The “nature” of “nature” refers to the nature of the six combinations and the nature of destiny, which is indecent and unhealthy.
For example, Zhang Xiu said: “Nature is in good deeds in people, and it is caused by their good deeds and bad deeds. After the transformation