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Surveying things, seeking knowledge and respect, and sacrificing reason—An important way and practical way for Zhu Xi to cultivate loyalty and virtue in the perspective of political ethics
Author: Integrating pipelineEuropean and Yang Pure
Source: Author Authorized by Confucian Network Published
Originally published in “Qizhou Master Fans” (Social Science Edition) 2017 Issue 4
Time: Confucius was in the 2568th year of Dingyou and 80th day of Jiwei
Jesus September 29, 2017
Abstract: Survey of things, seeking knowledge, respect and reasoning are important ways and practical ways for Zhu Xi to cultivate loyalty and virtue. The important body of investigating things and acquiring knowledge is Zhu Xi’s loyalty and virtue theory, which is a path to cultivation of “Taoism and Learning”. The important body of respect and politeness is the theory of morality, which is the path to cultivation of “respecting virtues”. The study of things and the attainment of knowledge belongs to Zhu Xi’s loyalty and moral cultivation of “inner beyond” and emphasizes the inherent “observation knowledge model”. Ju Jing and Reason belong to the “inner-oriented” model of cultivating Zhongde, which emphasizes the “subject value model”. The study of things, knowledge, respect and reason are one after another. The four promote each other, transform each other, and form each other. Together, promote Zhu Xi’s thoughts of loyalty and virtue, it is the most basic way to cultivate the cultivation of loyal and virtue.
Keywords:Loyalty; study of things; knowledge; respect and reason
Zhu Xi (1130-1200), whose nickname is Jilang, his nickname is Jiyan, his later name is Yuanhui, and his name is Zhonghui, and his name is Hui’an. In his late years, he was called Huiweng, Yungu, and his illness in Yunzhou, and his other name is Ziyang. He is a master of science (also known as Taoism). His academic skills are called “Jingxue”. He is the Cen Ling of our country’s ancient civilization, which has influenced later generations for hundreds of years. Why did it have such a profound impact on later generations? In addition to Zhu Xi’s “to be able to achieve greatness, to be as subtle as possible, and to be diverse in all generations”, he mainly focused on the way of cultivation. Regarding Zhongde’s cultivation, he also valued the cultivation method. Rongyoulan said: “The important goal of Taoism is to improve people’s energy, so Taoists are all focusing on rebuilding their cultivation methods.” [1]P167 Zhu Xi believed that many unfaithful and unfilial people and 平台官网 appear in the world, and the important reason is that people have selfish hearts.. This selfishness is “human desire”. “Human desire” is a kind of evil. Zhu Xi said: “When all people want to be confused, they are evil and reversal, and then the original kindness can be seen.” (Volume 71 of Zhu Zi’s Words) “Miscellaneous Heart” means “human desire”, which is the opposite of goodness. Since loyalty is the physical manifestation of goodness, “depressed heart” is the opposite of loyalty and virtue. Zhu Xi’s idea of loyalty and virtue is the inheritance and development of traditional Confucian loyalty and virtue. The connotation of his loyalty and virtue thoughts includes two aspects: “gentleman” and “self-righteous”. Zhu Xi’s thoughts of loyalty and virtue emerged from the dilemma of “the confusion of loyalty and virtue” and “the confusion of society” and “the confusion of value” during the Tang, Song and Five Dynasties periods, and established a value system of loyalty and virtue with the characteristics of Chinese traditional civilization, providing people with value dependence and moral confidence for their living and happiness, self-cultivation and others. [2]P68-69 To be loyal to the “gentleman” and “self-righteous”, we must advance our virtues in private, constantly learn and improve the virtues of people. So, how to gain personal gain? Zhu Xi believed that the important methods were to investigate things, seek knowledge, respect and reason.
1. Investigation of things: “knowing” and “observation” of loyalty to the natural world and human society
Investigation of things, Zhu Xi believed that it was to recognize and understand the inner objective world and human society, to take the heavenly principles of loyalty and virtue in things, to understand the profound truth of loyalty and virtue, and then decide how to be loyal as much as possible and to carry out loyalty and virtue in real life. Zhu Xi explained: “The ge is the ultimate; things are the tangible things. If you want to be extremely ignorant, you want to be extremely ignorant.” (“Big Chapters”)
“Ge” contains two meanings: “The ge” and “The ge”: on the one hand, “the ge” means “the ge”. Zhu Xi said: “The ge is the ultimate, just like the ‘Shun’s graphic in Wenzu’, which is the geography of Wenzu.” (Volume 15 of Zhu Zi’s Scriptures) also said: “The ge is the ultimate meaning, just like the geography of Wenzu, and the words are silenced and extreme.” (Volume 17 of Zhu Zi’s Scriptures) “It has been learned from great learning, and then it is made to be in the affairs, and to investigate it according to the principles they know, and to do it in their own way.” (Volume 17 of Zhu Zi’s Scriptures) Zhu Xi means that “the ge” is the point where he wants to achieve it. Shun, if you understand the location of “Wenzu”, this is not called “ge”, as long as you reach the location of “Wenzu”, you will be called “ge”. It’s like someone goes to the county government to do things, but when he reaches the state of the county government, he cannot say that he has reached the state of the state. This is not called “ge”. It is only when he arrives at the county government and “at the county hall” of the county government. Similarly, if a person understands “loyalty”, this is not called “character”. As long as he is loyal and performs loyalty, he is called “loyalty”. This is what Zhu Xi said, “The most extreme thing is.”
On the other hand, “天” means “天”. Zhu Xi said: “Ge means everything, it should be the principle of pursuing things. If you get three or two points, it is not a study of things. If you get as much as possible, it is a study of things.” (《Volume 15 of Zhu Xi’s Words) means that “天” must conquer everything. For example, if there is reason and only understanding the “three and two points”, this is “unqualified”. The need to recognize “extraordinary” is “special”, that is, “sufficial”. Therefore, Zhu Xi said: “To see as extreme as possible is to investigate things. To see as extreme as possible is to know the end.” (Volume 15 of Zhu Xi’s Words)
“Things” means “things”, referring to things, and things, that is, the inner object world and object-observing things, and the content is very rich. Zhu Xi said: “Things are about things. They are about things.” (“Big Schools and Sentences”) “The affairs of the whole country are all about things.” (“Zhu Zi’s Classic” Volume 15) also said: “Everything in front of you is about things.” (“Zhu Zi’s Classic” Volume 15″ Volume 15)
The door that Zhu Xi continued to add in the chapter “Talking about Integrity” in “Big School” is the most thorough analysis. He said: “What I call knowledge in studying things is to seek to help me understand things, and to seek to get close to things and to destroy their principles. Everyone knows the spirit of the human heart, and all things in the whole country have reason, but the reason has not been damaged, so their knowledge is not done. Therefore, the teaching begins with learning. Those who learn to learn things must be made more and more slandered by all the things because of their known principles, so that they can achieve the ultimate utmost. As for the long-term effort, once they suddenly understand it, the essence of the exterior and interior of the various things is fine and rough, and the whole use of my heart is clear. This is the essence of things, and this is the ultimate knowledge.” (“Big Schools and Sentences”)
In Zhu Xi’s view, it is important to investigate things. The first level is “things”, which means expanding the vision of the main body of Zhongde and broadly connecting with the inner visual world. The second level is “to reap the benefits of the known principles”, using the knowledge that the subject has been contacted by the loyalty and virtue, conducting the subject’s self-internalization and self-cultivation, and achieving a complete clear understanding of the meaning and value of loyalty in the laws of nature. The third level is “su
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