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Confucius’ concept of “meaning”: is appropriate and wisdom or absolute moral principles or value?
Author: Chen Yueyue
Source: The author authorized the Confucian network to publish, published “Confucian Research” No. 6, 2023
Abstract: Regarding the concept of “meaning” in Confucius and even Confucianism, traditional interpretations are mostly based on “meaning is suitable”. The modern changes include philosophical comments such as “situation”, “transformation” and “reality” and “reality and clarity”. In fact, from the perspective of training, it is not good to train “meaning” as “optimal”; from the perspective of virtue, these modern phrases confuse the difference between “meaning” and “rights” and “intellectuals”; from the perspective of thinking, these phrases confuse the difference between the power change of specific actions and the unchanging moral principles or moral values behind actions in a certain situation. This kind of speculation seems to have a higher level of Confucius’ wisdom, but it is actually a beautiful misunderstanding. Confucius’ concept of “meaning” is a change of power of situational suitability, and it is not a perfect undecisive moral principle or value fantasy.
Keywords: Confucius; Idea; Rights; Situational Appropriateness; Moral Principles; Value Fantasy; Author Introduction: Chen Yuefu, Ph.D. in Philosophy, Zhongshan University and the Inter-Study of the International Philosophy and Civilization, and the Ph.D. Instructor. The purpose of the important discussion is to modern Chinese philosophy and ethics.
When domestic scholars discuss Confucius’ ethical thinking, except for the distinction between “righteousness”, they rarely discuss “righteousness” as a separate moral object, which is completely inconsistent with Confucius’ moral concept of “correcting people’s morality” (“Speech by Yang”, the following quotations of this book, only the title of the article). 【1】In contrast, scholars and Confucius’ ethical thinking will discuss special “meaning”. However, their interpretation of “meaning” has been influenced by traditional symposium “meaning is suitable” (“Traditional Notes: Doctrine of the Meaning”), and most of them describe “meaning” as a situational appropriate virtue or power to become bright, thus making the “meaning” realistic ethical meaning dark and insignificant. This article aims to challenge the commentary of this style that is popular among overseas Chinese. I will first summarize the representative interpretation or English translation of the word “一” in “年” from ancient times to the present, and point out that the “一” and its corresponding English translation cannot be as good as “一”; then examine the philosophical commentary of contemporary scholars on the situational suitability or power change of “一” and its existing problems; finally, the discussion is given to the author’s conclusion, that is, “一” is a broad and unmistakable moral principle or fantasy value, rather than a suitable change in a specific situation. [2]
1. The general explanation of the word “一” in “年” and “一” are generally explained
This article discusses the ethical meaning of Confucius’ concept of “一” and is important to use “一” as the text.”Yi” in “Theory” has 24 views and is distributed in Chapter 19. For the convenience of subsequent discussion, we do not want to choose three representative traditional annotation, two ancient annotations and English translations to understand their respective interpretations, interpretations or English translations of “meaning”.
The two types of traditional annotations selected by the author are the “Commentary on the Idioms” by Liang Huangkan of the Southern Dynasty and the “Complete on the Idioms” by Zhu Xi of the Song Dynasty. The former is a representative of the Idioms of the Southern and Northern Dynasties, and the latter is a representative of the interpretation of the Idioms of the Southern and Northern Dynasties. Huang Kan’s “Breeding Message BoardSpeech of the Commentary on the 24th word “一” in “一” can be divided into two categories: First, in most cases, it is not done to explain it further, and directly use “一” (14 views) and its related words such as “一” (3 views) “一一一” (2 views). For example, in “Li Ren” “the meaning and the comparison”, the emperor’s commentary quoted Fan Ning and said, “Only benevolence and righteousness is the meaning.” “Li Ren” “correct people are used to express their meaning”, the emperor’s commentary: “The right people are related to benevolence and righteousness.” “Yang Jing” “maintain loyalty and faith, and move their meanings, and respect virtue.” The emperor’s commentary: “If you can focus on loyalty and faith, and if you see something with righteousness, you will change your intentions.” [3] Second, use “Yi” or related to it Expressing the interpretation, there are 5 such situations, and the complete list is as follows:
”Xuehe” “Believe is close to meaning, and words can be restored”, Huang’s commentary: “It is appropriate. … We do not need to be appropriate, and we do not need to be trustworthy.”
”Hui Zheng” “If you don’t know what is right, you don’t have courage”, Huang’s commentary: ” “The chief of Gongye” “It is meaningful to make people easy to get close to”, Huang Shuo: “It is appropriate to make people easy to get close to farming, and everyone gets the right to get close to it.” “Zi Lu” “The best meanings are good, but no one dares to be dissatisfied with it”, Huang Shuo: “If you cut it out, you will be easy to get close to it, you will be easy to get close to it.” All the lower ones are convinced. It is appropriate to do so.” ”
“The Lord of the Wisdom” “corrects people’s morality and takes quality as quality”, the emperor’s commentary: “It is appropriate. Quality is the basis. People have different personalities, and each depends on what they should do as the basis.” [4]
The emperor talks about whether he can have interest in understanding these two types of training. After careful consideration, on the one hand, when the emperor talked about “Yi”, “benevolence” and “things”, he aimed to emphasize the ordinary moral meaning of “Yi”, especially when he used benevolence to explain the word “Yi”, which was the best part of this. This also expresses that morality in ordinary meaning should be expressed at that time, “一” could include “benevolence” and even all virtues. On the other hand, when the emperor talked about “right” to “meaning”, it seemed to express a relatively specific appropriateness or appropriateness, such as the appropriateness when it was related to “courage”, the appropriateness when the monarch broke, and the appropriateness or appropriateness when everyone was different according to their respective identities. These “meaning” are always connected with certain things, but they may not be morally appropriate or appropriate, or they may not be morally appropriate or appropriate. For example, Emperor Talk uses the letter of Taisheng to explain the difference 5, and what he said, “human differences,It seems that there is no need to have the meaning of morality. However, the writer does not like this explanation that he talked to the emperor, but believes that no matter whether it is “faith in closeness to meaning” or “correcting people’s morality” can not be understood from a broad sense of perfection, but should be understood from a perfection of morality or in a right way.
Zhu Xi’s “Collected Notes on the Commentary” The explanation of “一” can be divided into three situations. First, Zhu Xi sometimes did not do any training (5 views), or directly used the word “一” (9 views), or made a specific application for “一” (3 views). The latter is like “一” “It also means to make people approachable”, Zhu’s note: “一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一一� “The King of Wisdom” “corrects people’s morality as quality”, Zhu’s note: “The meaning is the basis of the matter, so it is regarded as quality as quality. “Wizi” “Not having a job is not a good person”, Zhu’s note: “However, if the meaning of the word is to say, whether the work can be done or not, there will be no one who can succeed. ”【6】None of the above three is a question of “一”. Second, use the word “典” to describe “一” (1view). For example, in “Shuer”, “一” “一” cannot be mov TC:
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