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The political treatment of Confucian humanitarian theory——Humanitarian theory and the talk of the third generation of the Three Worlds
Author: Gong Zhichong (Beijing Philosophy Department)
Source: “Philosophy Dynamics” Issue 05, 2019
Time: Confucius was in the 2570th year of the sixth month of Jihai, Guimao
Based on the spiritual framework of detachment from character theory, he divided the advantages and disadvantages of Meng and Xun, and integrated the two into Confucius’ method, thus forming a political philosophy framework that analyzes the humanitarian reasons, political and educational methods, and social environment. Developed from the virtue level of “human beings for generation”, the mission of the Wang Cult is to broaden the human way. Kang You brought this concept into Confucius’ Dharma, completing the rise from the evil nature to the good nature, and the human way also achieved the jade result with the evolution of civilization. Therefore, humanitarian theory can be said to be one of the elements that Kang Youwei said in the third world, and it is also a politicized treatment of Confucian humanitarian theory.
The Confucianism in the late Qing Dynasty responded to the changes in modern times and focused on discussions on political system, social form, and value principles. Humanitarianism is not in important topics. This is because of the classical humanitarian argument, it is difficult to directly approach the real problems in the late Qing Dynasty. However, without the painting of humanity, the foundation and landscape of civilization are always weak and vague. But in Kang Youwei’s thinking, humanitarianism is a thread that runs through the end. The author believes that his thoughts politicized the classical humanitarian theory, laid the foundation for his political philosophy, and finally combined it with his three-generation ideological system. [1]
1. Character and the King’s Sect: Developed from Dong Zhongshu’s humanitarian theory
Dong Zhongsect found Kang Youwei in many aspects. In terms of humanitarian theory, it is to observe humanitarianism from the perspective of learning, which includes two key points: “character” and “King Sect”. Dong Zhongshu’s discussion on “nature” revealed his unique perspective: “The name of nature is not born and? Just like the natural quality of life, it is said to be nature.” (“Year and Fanlu·Dependant Name”) “Nature is the quality. … The name of nature cannot be separated from quality.” (Synopsis) In terms of “birth” and “quality”, “nature” is the ordinary understanding of people in the two pre-Qin periods. This kind of observation will experience the human characteristics of the world, including eating, sitting, good thoughts and behaviors, all of which are human nature. This kind of humanitarian theory can provide space for Confucians to try to design the overall politics and education. Dong Zhongshu also proposed 官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网</ "("Age of Breeding and Dew·Practicality") Saints and Dogs are symbols of goodness and evil, and "Mental" is those who have lived in the education of tribute, Bao HaimeiTheir character lies in the absolute goodness and evil, and has both complicated causes of goodness and evil.
From Dong Zhongshu to “White Tiger Tong”, this faith in humanity develops into a set of theory of yin and yang and character through the Five Elements of the Yin and Yang. Dong Zhongshu said: “The birth of the six harmony is the character. The personalities are the same. Emotion is also nature. If nature is good, what will happen if it is good?… The body has a personality, just like the sky has a yang. “(“Year and Fanlu·Shenjianming Name”) When it comes to “Baihutong”, this framework is even more integrated: “What is personality? Nature is the charisma of yang, and emotion is the transformation of yin. People’s ears are constantly spreading sounds: “I am still at the rescue station.” “You are born after you come, so you are envious of the five natures and six emotions. … Therefore, “The Destiny of the Virtue” says: “Emotions are born in the Virtue, and desires are used to keep their thoughts. Natures are born in the Virtue, so they are benevolent, and Yangs are born in the Virtue, so emotions are beneficial and desires, and nature is benevolent. . ’” (“Baihutong·Personality”) Characters are all humane parts: sex includes five kinds of benevolence, kindness, wisdom and trustworthiness, which can lead to the cooperation of life to be good; emotions include the emotional desires of six kinds of people, joy, anger, sorrow, love and evil. Their changing quality, unrestrainedness and conflict will lead to the cooperation of life to be in chaos, so it is evil. With the help of the yin theory of the celestial beings, the two teachers show that people have both good and evil nature. This also means that all aspects of humanity must be cared for in politics and religion.
Taking Confucius’ ambition as his own responsibility, Kang Youwei surpassed the conflict between Meng and Xun from the beginning and returned to the late period of people 平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平� He said: “Everyone who discusses nature is true and Meng Fei. Confucius can be used to harmonize. Gao Zi’s words are expressed by Confucius, and they are born into nature.” “Dong Zi’s ‘The name of nature is not born’ is the same as Gao Zi. He also says ‘Nature is the quality’, and it is the same as “Filial Piety” “Nature is the quality of life”. It is mostly spoken by Confucius tomorrow.” (“Wu Mu Caotang’s Speaking”) However, the theory of the Han people’s yang and personality has been inherited and transformed into an analytical framework for the soul. Spirit is originally a theory that predecessors believed in the formation of life and life since their age. The soul is the two energy in the human body, and is closely related to the desire to see and the development of emotions. This theory was originally independent of character and good deeds, but in QinIn the world, the five elements of the yin and yang have become a basis for the coordination of various knowledge, which makes the two interact. In summary, souls are divided into yinyang. Although they do not distinguish between good and bad character, they can also manage their character through the static movement of atmosphere. [2] In short, the words of the souls since Qin and Han are related to humanitarian discussions, but they are not an important framework for discussing humanitarian goodness.
Zhikang was a long time ago, and he no longer had the ability to explain under the Western learning attack. The theory of soul theory, which is still closely related to life and body, has risen to his basic framework for analyzing humanity. This kind of complex relationship between yin and souls has been simplified into the two parts of the soul’s good spirit and evil spirit: “The spirit of the soul is benevolence; the spirit of the body is benevolence. The spirit of the soul is yin and yang. The soul is always in conflict, the soul is clear and bright, and the soul is benevolence, and the spirit is strong and yang is full of energy. Let the soul control the soul and yang be righteous; let the soul be righteous; let the soul be righteous; let the soul be able to control the soul and urge people; let the soul be righteous; let the soul be The soul is strong and the soul is a gentleman. …But the ancients did not directly point to the soul, or speak yin and yang, or speak character, or speak energy, all of which are caused by differences in names. If its intuition is straightforward, it will be shattered.” (Mencius Wei) The soul mostly refers to the energy-oriented life quality, and the soul mostly refers to the body quality. Kang You said that “po” is called “po”: “po is the quality of the atmosphere, and it is coarse and condensed. … The quality of the atmosphere is either born in the acquired world, or rooted in parents, or felt by the earth, or it is formed in customs. Since it has been degraded, it is easy to get rid of material desires; it is difficult to get rid of it, and it is difficult to wash away” (“The Notes on the Notes of the Contemporary Words”, “Only people who enter into the form, color, body, soul, are bound by body, soul; when they are thrown into the sound, color, smell, and smell, they are blocked by the exchange of things; when they are infused in the knowledge of generations, they are melted by the atmosphere” (“Mencius Wei”). To look at feelings and customs is the tradition of our ancestors and parents. The real reason is not the foundation of individual virtue, but
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