【歐陽輝純】低廉甜頭為人、公而忘私和堅毅不拔——倫理學視閥下朱熹“做人之一包養網站比較忠”的重要內涵

1. Proposing problems

Teaching Master Liu said that theory is actually learning ethics and thinking. This kind of scattered speech is inevitably difficult to avoid simpler. The science of science is a combination of pre-Qin Confucianism, Sui and Tang Buddhism and study, and is a property of marriage between Buddhism, Taoism and traditional Confucianism. As a master of the collection of principles, Zhu Xi’s thoughts not only absorbed the concepts of Buddhism’s mind, nature, reason, etc., but also absorbed the thoughts of Confucianism such as benevolence, righteousness, gift, wisdom, trustworthiness, loyalty, filial piety, integrity, and elegance. He constructed a secret scientific system in the classical texts of Buddhism, Taoism and traditional Confucianism. Therefore, theory is not only a metaphysics, mentally, politically, and customs. You can understand this way that the science of science, especially the science of Zhu Xi isA “water tank” of Chinese traditional civilization is a summary of Chinese traditional civilization. The rivers of various schools of traditional civilization were translated into the “water tank” of Zhu Xi’s Academic Science, and later civilizations flowed out from the “water tank” of Zhu Xi’s Academic Science.

In view of the history of the development of Chinese Confucianism, there are four major conclusions of Chinese Confucianism: the first time was Confucius. He “reported but did not write”, absorbed the elements of Confucian thinking from three generations, determined and annotated the “Pen”, “Book”, “Letter”, “Year”, and “Age”, and combined the reasons for Confucian civilization in China, Lu and other places, established Confucianism, laid the foundation for China’s civilizational characteristics based on ethics, and also laid the foundation for the civilization characteristics of the Chinese people, with profound influence. The second time was Zhu Xi. He has spread all generations, absorbed the thoughts of various schools of thoughts such as Confucianism and Taoism, and promoted the theory to civilization. Zhu Xi’s theory of philosophy was a creative transformation of Chinese Confucianism in the Song Dynasty, and was a Confucianism in the Song Dynasty. The third time was Wang Fuzhi. Wang Fuzhi absorbed ideological nourishment from Confucianism, education, new Confucianism and new Taoism, and systematically summarized traditional Confucianism, including content and ethics, politics, education, and examination. The fourth time was Mou Zongsan. He not only absorbed the ideological and nourishing materials of traditional Confucianism, but also absorbed the thoughts of Oriental Philosophy and Oriental Religion, and reformed and applied the thinking of various modern Neo-Confucian schools, and pushed the theoretical system of modern Neo-Confucianism to a new stage.

Zhu Xi’s cognition is a very important link in the Confucian development chain. His loyalty was a part of his theory. Zhu Xi Zhongde’s political connotation and public order, public rights, and public duties. Zhu Xi’s moral principles include touch and personal aspects, and importantly, including loyalty in being a person and loyalty in doing things. If you say that being loyal is important to discuss the moral and moral aspects of loyalty, then the loyalty of things is important and standardized. Virtue ethics and standard ethics are exactly the two main areas of ethics. [①]

Zhu Xi’s loyalty in life includes three aspects: being cheap and sweet, being open and forgetting, and being resolute. The low-cost sweetness is an important aspect of human contact and the moral cultivation of the loyal subject, and the loyal subject should uphold the virtues when it is confusing internal materials or economics, and be resolute and unyielding. href=”https://www.blog-taipei.online/Jia/%e5%85%a9%e5%80%8b%e9%95%b7%e6%9c%9f%e9%85%8d%e5%90%88%e5%b0%8d%e8%b1%a1/”>Integrate important touches and a kind of morality that the main body should attack when facing rights and powers.Sensuality. The three are about the virtues that should be upheld in terms of the subject of loyalty and morality itself, economic and political aspects. These three dimensions constitute the basic meaning of Zhu Xi’s loyalty.

2. Being cheap and sweet is for people

Being cheap and sweet is for people means fighting against their own selfish desires, making others more efficient and kind. In “Theory”, Yan Jingzhang once asked Confucius what he said was “benevolence”? Confucius replied: “A low-cost and sweet-hearted gift is benevolence. A low-cost and sweet-hearted gift is the whole country’s benevolence. Is it a kindness based on oneself and others?” [1] P132-133 Zhu Xi attaches great importance to Confucius’ “low-cost and sweet-hearted” moral cultivation skills. He has detailed notes on this in the “Collected Notes on the Speech”. Zhu Xi said: “A benevolent person is the complete virtue of nature and kindness. Resilience means victory. Self-reliance means selfish desires. Restoration means reversal. href=”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%98-1-%e7%94%b7%e4%ba%ba%e6%89%80%e5%b9%bb%e6%83%b3%e7%9a%84%e8%81%b7%e6%a 5%ad/”>博官网 is the text of the law of heaven. Being benevolent is the virtue of the heart. The virtue of the heart cannot be understood by heaven, but it cannot be defeated by human desires. Therefore, benevolent must be able to overcome selfish desires and redeem the gifts. All things are the law of heaven, and the virtue of the original intention and conscience is fully redeemed by me. It is also said that one day is cheap and sweet, and that people in the country will be kind, and that their effect will be very fast and large. It also said that benevolence is based on oneself and not what others can predict, and that it is impossible to see that the opportunity is in me and there is no difficulty. If you overcome it every day, you will not think it is difficult, but your selfish desires are suffocated, and the laws of heaven are in action, but benevolence will not be used to achieve success.” [1] P133

Zhu Xi believed that being cheap and sweet is to fight against one’s own selfish desires and selfish desires, so that one can achieve benevolence. Sometimes he regards “cheap sweetness” as “pulling the root and blocking the source”. A personal learning is actually a process of constantly learning how to fight against selfish desires and selfishness. Zhu Xi said in “The Low and Sweet Head”: “Those who know that human desires harm the benevolent are the reason why they can pull out their roots and block their source, overcome them and overcome them, so that once they suddenly have the desire to be as pure as the principle, the ones in their hearts are not pure, but harmoniously they are as gentle as the warmth of spring.” [2] P3710 As long as people fight for their own selfish desires and selfish desires, let go of all the thoughts and desires in their hearts, and achieve “sudden desires”Only by moving towards others can we reach the state and state of “benevolence”, “it is like the warmth of spring sun.” Zhu Xi was very happy that a person with a low-cost and sweet head could achieve such a state and state.

Of course, a person can achieve “cheap sweetness” is just one aspect of Zhongde, and he also needs to achieve another aspect of Zhongde, that is, “for people”. In other words, the goal of a person’s “cheap and sweet” is to others. Zhu Xi sometimes called this “for a person” “reward”. Like other Confucians, Zhu Xi believed that “gratulations” were to show one’s “benevolence” in people’s