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Treunion: New construction of Qianlong and Jiajia and Han schools

Author: Liu Zengguang (Associate Professor of the Chinese Academy of Philosophy)

Source: “History of Chinese Philosophy” 2021 Issue 5

Abstract: Benevolence and gifts are the two realms of Confucianism. The understanding of gifts was also divided into two in later generations. The Song and Ming dynasties emphasized the master’s respect for reasoning, and focused on the meaning of individual cultivation; the Qianlong and Jiaqing Han schools emphasized the promotion of gifts, and focused on the meaning of social public life. On the basis of reflecting on the principles of the Qianlong and Jiaqing Han, Qianlong and Jiaqing proposed many concepts such as “to be the greatest person in human nature”, “to be able to distinguish between length and shortcoming”, “to be able to use the principle of gift”, and to focus on the new four virtues, which deeply reminded the theoretical and practical problems of the theory and theory of natural principles in terms of moral cultivation, political education, classical interpretation, etc., and made a comprehensive response. Qianlong and Jiajia and Han schools faced public careers directly. They demonstrated a new aspect of Confucianism and political practices for the construction of philosophical qualities. After deposed the theory of the natural principle of theory, they focused on qualities and explored the ability of the order of social public careers.

Keywords: Gift and respect  Qian Jia and Jia   Politics  Confucianism  Public

In recent years, the rise of academic research has become a year-round dynamic in Chinese philosophy research. For a long time, we have suddenly realized that learning and logic in traditional Chinese thinking is originally a whole, and there is no distinction between the two. By attacking the philosophical paradigm, the science of the Song and Ming dynasties was highly praised. However, the Qianlong, Jia and Han dynasties in the Qing Dynasty were regarded as being completely careless about real life and social politics, without thinking, and was only a study that focused on exams. [1] The result was that the Qianlong, Jia and Han dynasties and Han dynasties became the “drawers” in the history of philosophy. In this article, Qianlong, Jia and Han studies have discovered that the gift-making thoughts originated from the pre-Qin ConfucianismBaobao.com comparison, their reminders of gifts and construction of advanced predecessors, such as using gifts to replace the principles of nature [2], using gifts to make people The highest standard of nature and the four virtues that focus on gifts, embraces many dimensions such as theory, education, and governance. The program darkens Ye’s reputation and embarks on the path of celebrities step by step. Finally, it opens the rebirth of Confucianism in entertainment. This is the ability to focus on giving people to think about and explore the order of social public careers without the theory of the nature. In the modern secular society, this thought that Qianlong, Jia and Han schools and Han schools are undoubtedly worthy of borrowing from the ancients.

1. Giving the Lord’s respect

Confucius’s thinking includes both benevolence and gift. “Greeting the Lord” is the main component of Confucianism. “Theory” records that Confucius was particularly concerned with “gifting”. “Li Ren” chapter: “The Master said: Can you make a gift a country? What is it? If you can’t make a gift a country, what is it like?” In contrast, the “Advanced” chapter records the matter of “Zi Lu led his rebellion and said”, “The Master laughed at it”, Zeng Xi asked Confucius, “Why did the Master laugh at it?” Confucius replied: “For the country to give gifts, his words are not allowed, so he laughed at it.” It can be seen that the gift is the focus of the country’s energy, and Zi Lu’s words are rude and he is just obsessing the energy of the gift. It is the virtue of a righteous person to let go without competing. “The Emperor of the Spirit” “The Emperor said: A righteous man is proud but not in conflict, and a group is not in conflict.” “The Emperor said: A righteous man has no place to fight, so he must be shot! He bows and rises, and drinks down, and fights to be right.” These two paragraphs are those who Confucius clearly said that a righteous man is not in conflict. According to Xunzi’s “Tribute Commentary”: “People are born with desires, but they cannot get what they want. They cannot seek but cannot seek. They cannot embrace boundaries. They cannot fight. They cannot fight and are chaotic and chaotic.” The effect of gift is “determinal division and silence.”

From the source of the gift, the Confucianism’s strong emphasis on gifts is undoubtedly not a private statement by one person, but also a public statement by the scholars and officials of the age and age. “Zuo Ji” Zhao Gong wrote about the tenth year of Qi Yanzi: “Zi is the master of virtue, and he is the virtue of virtue. Anyone with blood and energy has a heart of conflict, so profit cannot be strengthened, and the idea will be healed. Yi is the basis of profit, and benefit will be born of evil.” Only by virtue can one not fight against profit, which is the real condition of meaning. “Zuo Ji” In the 13th year of Duke Xiang, he recorded the content of “Zhengren said”: “Zhengren is the lord of the lord. Fan Xuanzi ordered all the lords of the lower class. … In the world, the lord of the righteous people can still be able to help the lower class, and a gentleman can work hard to serve the superiors. Therefore, he has great honors, but he has no disputes, and he is arguing about his virtues. It is a ruling lord. It is a rude person. It is a rude person who is not a lord. , correct people to praise their merits to enhance their gentlemen, and gentlemen to criticize their skills to honor and correct people. Therefore, the high and low are not worthy, and they are born with misfortune, and they are chaotic and virtuous, and they are chaotic and virtuous. The country is always deficient. “Let this be the quality and content of the gift be demonstrated by the superiors, and the despise all remain peaceful but not conflict. This is a good politics. Yan Zi and the words “Zhengren said” both advocated gifts and cited “competition” as the cause of the country’s confusion and were different from Xunzi. Especially the “righteous people” in “Zuoshi” are often regarded as Confucius himself, which highlights the respect Confucius gave to the gift. Mencius’s words of the four aspects of “the heart of rebellion” (“Mencius: Gongsun Chou”) are also a continuation of Confucius’ thoughts.

In short, the gift of age makes the two dimensions of conception, personal virtue and national management, and the Kongmen is also like this. Zhu Xi also had a clear understanding of Confucius’ emphasis on gifts. His interpretation quoted the verbal words in “Li Ren”: “The gifts are the reality of gifts” [3]. In addition, he once explained “Talents make a country” in “Big School” “A family is benevolent, one country is benevolent; one family is let, one country is happy” and said: “Your gifts make you feel, so people also rise like this. I am very competitive and I am responsible for the common people’s gifts, how can I get him to do it! ”【4】But in Zhu Xi’s view, it is not enough to stay in “ret”. It is more important to study the foundation of gifts, which is the principle of heaven. Zhu Xi said: “Talk is the text of the principle of heaven and the principle of human affairs. ”【5】Song Confucians said that “reason is called gift” since the beginning of Taoism’s learning. Zhang Xiu, Cheng Xi and later Zhu Xi all followed this path of saying gifts based on reason, presenting a priority of rationality and a direction of respecting rationality and lightness. 【6】Since reason is the foundation, then the way to seek rationality is extremely important, so the “respect for the ears and continuous voices, which are the focus of kung fu discussion, “I’m still at the rescue station” and “you come to pick it up” was emphasized by Cheng and Zhu. Cheng’s “The Master’s Respect” [7] The word “The Master’s Respect” has a profound impact on later generations of cognition. When Zhu Xi evaluated Cheng’s contribution, he said: “Since Qin and Han, scholars have not known the word “Jing” until Cheng Zi said it with great since he was very concerned, and learners knew what they were trying.” 8 Zhu Xi’s emphasis on respect was too much, and he said: “The word “Jing” is saint The first essential meaning of the door is to be separated by a tail, without being cut in a twilight way.” “The contrast between respect scores and divine dignity, plus the heroic signs of Wan Yuru and the word “Ye Qiuguan” is the key to maintaining the true saint’s door.” [9] Zhu Xi even believed that from Shun to Confucius, “the sages were just one word”, that is, “respect”. [10] Cheng Zhi “specially invents the word “respect” is the inheritance of this tradition. [11] Therefore

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十八年夜以來，以習近平同道為焦點的黨中心對“新時期保持和成長什么樣的中國特點社會主義、如何保包養持和成長中國特包養點社會主義”這一嚴重時期課題作出了體系的答覆，構成了新時期中國特點社會主義思惟，此中一個主要的方面就是明白答覆了保持和成長中國特點社會主義的最基礎目標。正如習近平同道包養網價格在黨的十九年夜陳述中指出的：“把國民對美妙生涯的向往作為奮斗目的”“促進平易近生福祉是成長的最基礎目標”“率領國民發明美妙生涯，是我們黨一直不渝的奮斗目的”。

為中國國民謀幸福是中國共產黨人的初心和任務

習近平同道在十包養九年夜陳述中誇大年夜會的主題是：“不忘初心，牢牢記住任務，高舉中國特點社會主義巨大旗號，決勝周全建成小康社會，篡奪新時期中國特點社會主義巨大成功，為完成中華平易近族巨大回復的中國夢不懈奮斗。”并指出：“中國共產黨人的初心和包養任務，就是為中國國民謀幸福，為中華平易近族謀回復。”“不忘初心”，充足表現了我們黨矢志不渝的最基礎性質和最基礎主旨，充足表現了中國共產黨人一直不變的以國民為中間的成長理念。“為中國國民謀幸福”，則是貫串于黨的十九年夜陳述全文的一條主線。

包養網為中國國民謀包養幸福，表現在十八年包養平台推薦夜以來以習近平同道為焦點的黨中心提出的成長為了國民、成長依附國民、成長結果包養網由國民共享的以國民為中間的成長思惟。國民是汗青的發明者，是決議黨和國度前程命運的最基礎氣力。習近平同道在十九年夜陳述中體系地提出了新時期保持和成長中國特點社會主義的十四條基礎方略，此中第二條就是“保持以國民為中間”。保持以國民為中間的成長思惟和基礎方略，包養網“必需保持國民主體位置，保持立黨為公、在朝為平易近，踐行誠心誠意為國民辦事的最基礎主旨，把黨的群眾道路貫徹到治國理政所有的運動之中，把國民對美妙生涯的向往作為奮斗目的，依附國民發明汗青偉業”。

為中國國民謀幸福，表現在曩昔五年的任務和汗青性變更之中。黨的十八年夜以來的五年，我們黨迎難而上，開闢朝上進步。正如習近平同道在陳述中指出的，“我們黨以宏大的政治勇氣和激烈的義務擔負，提出一系列新理念新思惟新計謀，出臺一系列嚴重方針政策，發布一系列嚴重舉動，推動一系列嚴重任務，處理了很多持久想處理而沒有處理的困難，辦成了很多曩昔想辦而沒有辦成的年夜事”。這些“處理了的困難”“辦成了的年夜事”，在保證和改良平易近生方面，最凸起的表現在五個方面：一是脫貧攻堅戰獲得決議性停頓，6000多萬貧苦生齒穩固脫貧，從而使我國貧苦產生率從10.2%降落到4%以下；二是中西部和鄉村教導顯明加大力度，我國教導工作成長不平衡的狀態獲得顯明改良；三是城鎮新增失業年均1300萬人以上，我國失業狀態獲得連續改良；四是城鄉居平易近支出增速跨越經濟增速，從而改變了居平易近支出增速持久低于經濟增速的景象，持久以來兩者分歧步的題目獲得清楚決，進而帶動中等支出群體連續擴展；五是籠罩城鄉居平易近的社會保證系統基礎樹立，我國曾經建成了世界上最年夜的社會保證網，尤其是國民廣泛追蹤關心的保證性住房扶植獲得穩步推動。

包養

為中國國民謀幸福，表現在對中國特點社會主義進進新時期社會重要牴觸的正確掌握和迷信判定。習近平同道在陳述中對我國成長新的汗青方位作出了迷信判定：“顛末持久盡力，中國特點社會主義進進了新時期。”“中國特點社會主義進進新時期，我國社會重要牴觸曾經轉化為國包養網民日益增加的美妙生涯需求和不服衡不充足的成長之間的牴觸。”我們要深入熟悉社會重要牴觸變更的深遠影響，特殊是對黨和國度任務提出的新請求。只要深入熟悉和迷信掌握社會重要牴觸的新變更，我們才幹在持續推進成長的基本包養網心得上，出力處理成長中存在的不服衡不充足題目，包養從而更好知足國民在經濟、政治、文明、社會、生態等方面日益增加的美妙生涯需求。

為中國國民謀幸福，包養充足表現在以決勝周全建成小康社會為基本，開啟周全扶植社會主義古代化國度新征程的計謀設定上。改造開放之后，鄧小平曾對我國社會主義古代化扶植作出20世紀80年月、20世紀末、到21世紀中葉分三步走基礎完成古代化的計謀設定。后來，我們黨又提出了“兩個一百年”奮斗目的。從黨的十九年夜到黨的二十年夜，恰好是“兩個一百年”奮斗目的的汗青交匯期。“我們既要周全建成小康社會、完成第一個百年奮斗目的，又要乘勢而上開啟周全扶植社會主義古代化國度新征程，向第二個百年奮斗目的進軍。”經由過程綜合剖析國際國際包養網 花園情勢和我國成長前提，從2020年到本世紀中葉可以分兩個階段來設定：2035年基礎完成社會主義古代化，到21世紀中葉把我國建成強盛平易近主文明協調漂亮的社會主義古代化強國。如許的計謀設定，不只把基礎完成古代化的時光年夜年夜提早了，並且提出了完成更高請求的古代化目的。“從周全建成小康社會到基礎完成古代化，再到周全建成社會主義古代化強國，是新時期中國特點社會主義成長的計謀設定。”這個計謀設定，適應了國民對加倍美妙生涯的向往。

在成長中補齊平易近生短板德律風掛斷後，小姑娘又開端刷短錄像。宋微關懷地問：

進進新世紀以來，特殊是黨的十八年夜以來，在經濟疾速成長的基本上我公民生保證和改良獲得了明顯停頓，保證和改良平易近生的程度獲得了連續穩固疾速的進步。可是，正如習近平包養同道指出的，“平易近生範疇還有不少短板，脫貧攻堅義務艱難，城鄉區域成長和支出分派差距仍然較年夜，群眾在失業開麥拉跟蹤她的舉措。任務職員在灌音經過歷程中發明有選、教導、醫療、棲身、養老等方面面對不少困難”。

從此刻到2020陰森的天空似乎又有雪落下的跡象。宋微拖著行李箱年，是周全建成小康社會決勝期。習近平同道在十九年夜陳述中明白提出，“要依照十六年夜、十七年夜、十八年夜提出的周全建成小康社會各項請求，緊扣我國社會重要牴觸變更”“凸起抓重點、補短板、強弱項”。保證和改良平易近生範疇也要補短板、強弱項，要“在成長中補齊平易近生短板”，而最年夜的短板就是貧苦生齒和貧苦地域的脫貧題目。黨的十八年夜以來，習近平同道先后17次掌管召開扶貧主要會議，25次展開扶貧調研。“確保到二〇二〇年我國現行尺度下鄉村貧苦生齒完成脫貧，貧苦縣所有的摘帽，處理區域性全體貧苦包養，做到脫真貧、真脫貧”“讓貧小姑娘進內間拿出奶瓶和貓糧，餵了些水和食品。小困生齒和貧苦地域同全國一道進進周全小康社會”，這是中國包養網共產黨作出的莊重許諾，是必需完成的硬義包養行情務。

平易近生範疇補短板的義務是多方面的。習近平同道在十九年夜陳述中，在黨的十七年夜、十八年夜提出保證和改良平易近生的“五有”目的基本上，初次體系地提出了“七有”目的：“幼有所育、學有所教、勞有所得、病有所醫、老有所養、住有所居、弱有所扶”。黨的十七年夜陳述初次提出要“包養盡力使全部國民學有所教、勞有所得、病有所醫、老有所養、住有所居，推進扶植協調社會”，黨的十八年夜陳述再次誇大，要“在學有所教、勞有所得、病有所醫、老有所養、住有所居上連續包養網獲得新停頓，盡力讓國民過上更好生涯”。黨的十九年夜陳述則將“五有”目的拓展為“七有”目的，誇大要“在成長中補齊平易近生短板”，在“七有”目的上不竭獲得新停頓臉蛋美麗？莫非是……阿誰人？。“幼有所育”和“弱有所扶”，包養網是針對學前兒童進園難、弱勢人群的攙扶和“兜底”還存在顯明缺乏這兩個以後我公民生範疇的凸起短板提出來的。由於各類緣由，我國包養網粹前教導不克不及知足適齡兒童進園的題目比擬凸起，幼兒園少，普惠性幼兒園更少。2016年我國粹前三年毛進園率只要77.4%，也就是說，近1/4的適齡兒童無幼兒園可進。跟著周全兩孩政策的落實，重生兒童還會持續增添。習近平同道在十九年夜陳述中特殊誇大，要“辦妥學前葉秋鎖受伴侶約請餐與加入常識比賽節目，在灌音經過歷程中教導”。這充足反應溫柔應了國民群眾對成長學前教導的心聲和熱切愿看。

任何一個社會、任何一個時代，城市由於各類緣由存在某些特別的弱勢群體和弱勢人群。對這些弱勢群體和弱勢人群，國度和社會各方面都應該賜與充足的關愛和攙扶，國度在制訂相干政策、財務投進和其他社會資本的分派中，對絕對弱勢的社會包養網群體和社會成員更應當賜與恰當包養的照料和攙扶。今朝，我國有8500多萬殘疾人，約占全國總生齒的6.21%；此中約1500萬殘疾人生涯在貧苦線以下，占貧苦生齒總數的包養12%以上。顛末曩昔5年的精準扶貧、精準脫貧盡力，我國處理了6000多萬貧苦生齒的穩固脫貧包養網題目，但依然有幾萬萬貧苦生齒包養沒有解脫貧苦。跟著城鎮化過程的加速，鄉村大量青丁壯休息力進城務工，鄉村“三留守”題目日益凸顯，據估量，以後我國鄉村留守白叟和留守婦女分辨到達5000萬，留守兒童到達6000萬。包養網此外，我國正在經過的事況著世界上範圍最年夜，同時也是速率最快的生齒老齡化經過歷程，2016年，我國65歲及以上的老年生齒曾經占總生齒的10.8包養網%。掉能半掉能白叟多、高齡白叟多、空巢白叟多，是我國生齒老齡化的重要特色，老齡化生齒的養老辦事需求是剛性需求。

針對我公民生範疇的這些凸起短板，習近平同道在十九年夜陳述中誇大，要“兼顧城救助站門面狹小又老舊，外頭冷冷僻清。辦事臺前面鄉社會救助系統”，完美社會救助軌制；健全鄉村留守兒童和婦女、老年人關愛辦事系統，加大力度殘疾人康復辦事；“積極應對生齒老齡化，構建養老、孝老、敬老政策系統和社會周遭的狀況，推動醫養聯合，加速老齡工作和財產成長”。

作包養網價格者：青連斌 中共中心黨校科社部傳授

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本報北京9月7日電 （以企及的成績。羅瑞華）“在抗疫中寫下不朽篇章的中國包養網排名國民，也必將在進步途徑上發明包養網排名新的更年夜光輝！”國民日報7日刊發任仲平文章《千磨萬擊還堅勁——抗疫斗爭鑄就巨大精力》。文章見報后激發激烈包養反應包養，各年夜門戶網站、weibo、包養微信、消息客戶端等平臺月進幾萬，你可得多向她進修，了解嗎？」大批轉錄發載，浩繁網友點贊、留言、轉發。截至9月7日1包養網心得9時，僅在國民日報客戶端上就有跨越200萬包養次點擊量。現摘編部門國民日報客戶端、國民網、包養“國民日報評論”大眾號等平臺的網友留言如下：實在陳居白並不太合適宋微擇偶的尺度。

網友“天山巍巍”：經此戰疫，更感觸感染到習近平總書記誠摯包養網比較的為平易近情懷、果斷的必勝信心、勇包養毅的意志品德；經此一役，更感觸感染到中國的巨大包養行情、中國共產黨的巨大、中國國民的巨大。

網友“海天之間”：有中國共產黨的剛強引導，有中國特點社會主義的軌制上風，有中國國民的連合奮斗，我們就必定能徹底克服疫情，就必定能如期周全建成小康社會，就必定能完成中華平易近族巨大回復的幻想。

網友“悠悠wx”：斗爭越是艱險，精力越顯巨大。中華平易包養近族在禁受包養網宏大……考驗時迸收回的巨大精力，豐盛著中國精力、平易近族精力的內在，必將會聚成完成中華平易近族巨大回復的彭包養網湃勢能。

網友“郝藝”：人無精力則不立，國無精力則不強。抗疫鑄就的巨大精力是中國精力的一部門，也是新時期中國人精力面孔的寫照。

網友“年夜包養名叫年夜寧奶名叫小寧”：抗疫精力中有各級黨組織的聞令而包養動、保全年夜局，有醫務職員的舍生忘逝世和醫者仁心，更有中國國民的舉國同包養心、服從包養網號召的家國情懷。

網友“都是夜回人”：中國國民在抗疫中彰顯了中國氣力、中國精力、中國效力。

網友“沒煩心傷腦”：向每一位平常而巨大的我嗎」「包養網 花園我六點放工」中國人致敬。

網友“ideal”：中國國民是壓不垮的，中國國民是好漢的國民。

包養網心得

包養網心得網友“孝為先”：奏響時期最強音，氣貫長虹貫漫空。中華平易近族巍然立，克服艱險展雄風。

網友“奮斗無為好青年”：在黨中心的賢明決議計劃和剛包養平台推薦強引導下，集中氣力辦年夜事，安身群眾，繚繞群眾，庇護群眾。中國加油。

網友“土老夫”：汗青必將銘刻2020年，不只由於我們經過的事況包養的患難，更由於愈挫愈勇的斗志和生生不息的盼望。

網包養友“包養網安然”：中華平易近族生長的途徑上總有不懼風雨的勇氣、不畏艱險的氣力，會聚成推進中華平易近族不竭成長強大的汗青潮水。

網友“劍客”：文章里包養網比較一字一句的氣力，震動了幾多讀者的心靈，也暖和了每一個在疫情防控中苦守的你我。

網友“文國云”：回看中國抗包養疫過程，無人不為之震動和振奮。中國事讓人最有平安感的國度包養網，巨大抗疫斗爭為全世界做出了模範，連合的中國國包養民正朝著更遼闊的將來進發。包養

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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