requestId:684d9100882060.75300142.

As the “big feelings of the heart”

——A discussion on the basic emotional philosophy of Confucian “emotion-based philosophy”

Author: Liu Lidi (researcher at the Institute of Philosophy of the Chinese Academy of Social Sciences, Specially appointed and awarded by Ning University)

Source: “Humanities and Chronicles”, 2020 Issue 07

 

Abstract:Are good evil is the “big feelings” of humanity. As the “big feelings of the heart”, they have formed the basic moral qualities of Confucian “emotion-based philosophy”. In terms of basic positioning, it is neither a “desire for evil” nor a “desire for evil”, but should be considered as “desire for evil” and “desire for evil”. “Good” is to strengthen the emotional orientation while “bad” is to eliminate the emotional orientation, but the good and bad nature of “original love” cannot be regarded as a “original conscience” that is mentally oriented. From the perspective of vertical structure, good evil is between “mind and matter”: on the one hand, good evil and matter form the connection between “materialization”, good evil is to “move” by feeling things; on the other hand, good evil and mind form the connection between “mind transformation”, good evil has become the “big end” of the heart. From a perspective perspective, evil exists as the most basic emotion, but on the one hand, this “emotion” is based on “desire” and on the other hand, it is caused by “nature”, but evil is ultimately the “heart-emotion” of human beings. This has formed the foundation structure of the Chinese Confucian “philosophy of emotion”.

 

Keywords:Such evil; Confucian emotions are philosophy; original feelings; the heart is over; good evil;

 

In the Confucian “feeling philosophy”, good evil is the basic attribute or resource of human beings, and many of them have not been clarified. Judging from the Chinese universe and world view, in the historical context of the harmony between man and nature, the so-called “the sky has the atmosphere of yin, yang, rain, darkness, and brightness, and people have the feelings of joy, anger, sorrow, joy, and evil.” (“Sui Book·Zhi·Volume 29”) This has become a basic common understanding of the predecessors of China. However, in detail, the sun and sun in the sky are more meaningful, and the joy, anger, sorrow and happiness of people are more fundamental. This structure of the countermeasure may be revised as: “The sky has the atmosphere of yang, yang, rain, darkness, and brightness, and people have evil feelings of anger, joy, sorrow and joy” – Yang, yang and good and evil are opposite. People are “love” and happy, happy, angry, and sad. What they call “good things are happy, and sad things are sad” (“Zuo Yu·Zhao Gong 25th Year”), which seems to be common; but “love comes from goodness, and anger comes from badness” (“Zuo Yu·Zhao Gong 25th Year”), which is a good thing to be a “original emotion” of various emotions. According to Dong Zhongshu’s form of heaven and man: on the one hand, the sky has yin and yang, and people also have yin and yang; on the other hand, “the sky also has the atmosphere of joy and anger, and the heart of sorrow and joy are in harmony with people, and it is the same as heaven and man.” (“Year-Free Lu·Yin Yi”) The interesting thing is that Dong Zhongshu did not mention that heaven has good evil, because good evil is independent of people. “If you have something to like, the king has no right to you; if you have nothing to hate, the king has no fear.” (“Year-Free Lu·Private Right”) So, how did Confucius Confucianism position the good evil? Is it “a fond of evil desire” or “a fond of evil nature”?After all, is it “a bad feeling” or a bad heart”? In terms of moral meaning, what kind of internal connection does good deeds and “good deeds” form?

 

1. Is it a good deed or a “sex”?

 

On ordinary, good evil is often seen as two human desires. Good means love, bad evil means bad evil, and the two are just contrary to each other. As the saying goes, “When governing the whole country, it must be based on the feelings of feelings, and those who are in love will be evil.” (“Korean Feizi·Baoju”) The original meaning of evil has always been extended to modern Han language. Survival and death are about good evil. “Life is good things; death is bad things” (“Zuo Yu·Zhao Gong 25th Year”)Carry the channels. Like to live and die is a good evil from the psychological nature of human beings.

 

Everyone has their own good deeds, just like the psychological love and evil spirit have their own differences, “All people who are approachable are evil: living things are good, and things that are gone are evil” (“Yi Zhou Shu·Du Shu”), and the level of love and evil deeds is different from people. The difference between “what you like” is greater than that between “what you hate”. As the saying goes, “Each person has his own love” means this, but whether it is good or bad, it is not only limited to psychological aspects (such as the evil intentions of odor of stinky defecation). In the human life, it has long been given more social and civilized inner thoughts, and the moral “good feelings” are like this. “When a person has something to like something, he will be unsure of his good deeds” (Korean Yu’s “Write with Cui Qun”). The good deeds here are good deeds that focus on morality: “When there is something”, it is not “original”, it is not “is” but “should be like this”, which must be done in terms of morality.

 

The “Speech” has long been recorded about the goodness of morality. Confucius said: “I have never seen a person who likes virtue like lust.” (“Speech·Zihan”) This clearly distinguishes the “lust” in physiological meaning and the “lust” in ethical meaning, and believes that the former is more difficult than the latter. Wang Yangming even explained it from the “unity of knowledge and action” in the absolute meaning, “seeing lustfulness means knowing, loving lustfulness means doing” (“Traditional Record”), from seeing the “one thought of the development” of joy, that is, knowing and doing it immediately. This analysis was first separated from the conditions of knowledge and action and then integrated it. However, Xie Liangzuo of the Northern Song Dynasty turned to the purpose of “integrity”. He directly linked it with the “integrity” view of “Good Evil”: “Good Evil, evil, evil, honest. Being virtuous like lust, kindness, kindness, kindness, kindness, kindness, kindness, kindness, kindness, It is easy to be able to do it.” (“Collected Notes on the Four Chapters”) In fact, what “Big Learning” says, “It is like being lustful, like being evil and smelly.” The original words are people’s desires and being evil and being evil. When they see beauty, they are happy, and when they hear evil and smelly, they are evil, but this is nothing more than asking human desires to be “indicated” by good and evil rather than the opposite. However, “lustful, evil and odor” is directly regarded as a kind of “honest”, rather than “honest””Good evil” is too contempt. Of course, lust is usually caused by sincerity. There are fewer people who pretend to be lustful than those who are not lustful. But if good virtue can be natural like lust, this is the true virtue or the “grasp” of good virtue. Thank you to the good understanding of the common and more righteous people who are more capable of reaching this state.

From space, although it comes from a physical body, it is also collective, and in a certain coordination, it will form an approximate and interconnected orientation, which is the result of the historical foundation. “The Book of Honor: The King” says: “The Master Chen Fan is appointed to view the style of the people, and the desire to be lewd and ignorant. “This means that the style of the people can be watched by talking about Hou Guotai’s singing, and knowing that the good fortune that occurs must be the price list submitted by officials in the market. Zheng Xuan’s note said: “The aspirations of ordinary people are lewd and evil, but the ones they like are not right.” This kind of good fortune is group, but it is a low-level demand good fortune. Such good fortune can be obtained more than the number of common good fortune, but it conceals the personal differences of good fortune.

 

From time to time In view of this, being evil is also accord with time, not fixed. From the perspective of evolutionary theory, the closer you are to the psychological level, the less changes will be made with the times, but it will also change with the times. This is the result of the deep psychological contact infection of social nature. On the contrary, there are many reasons for keeping up with time. Scientific research has proved that the baby is not guil