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After-nature structure presents————The ideological characteristics of Mencius’s personalityBaobao.com pptAuthor: Li Jinglin (Study on Science at Sichuan Department of Philosophy)
Source: “Chunshan Journal” Issue 2, 2023
Abstract: Mencius’ humanitarian theory uses nature as the heart to express emotions, and dynamically displays the connotation of humanitarianism in the activities of emotions. The method of “sex” is not to publish it as a manifest object to analyze it, but to dynamically display its overall connotation from a natural course. This is a way of speaking about content rather than emotion. Mencius means “heart” to speak “nature”, and actually uses the acquired logical structure of “ability-knowing” in human heart, and will not bear, bewilder, benevolent, and benevolent, and understand the various ongoing and instinctive situations of the original existence method of “ability-knowing” in a specific realm of the specific realm and instinctive situations in the specific realm of this “ability-knowing” together. The Book of Changes says that “the nature of existence is the gate of Taoism.” “Sales” means “being there”. Continuously being present, that is, birth, “I” is born and present, the nature of Taoism is always present, and the present is always the course of this life. This humanitarian theory of “having self” or “having body” has formed the metaphysical basis of Confucian morality and its teaching and chemistry. The philosophical energy contained in it is not only valuable for the contemporary construction of Chinese philosophy and civilization, but also has the main meaning for the reconstruction of human worship.
Keywords: Mencius; benevolence; conscience; good abilities; confidant; four ends; mind and nature; good nature
1. Two ways to assess humanity
Mencius’s theory of humanity represents Confucianism’s understanding of humanity, and also constitutes the metaphysical basis of Confucianism’s moral education in moral education. Discussions on Mencius’ humanitarian discussions are now a hot topic, with a variety of different opinions. However, there are many problems, and there are many suggestions that make people feel uneasy. We need to make further discussions.
The basis for Kant to establish morality is to speak from the perspective of emotion. On the one hand, it is said that moral law is the basis for unrestrained recognition, and on the other hand, it is the basis for unrestrained moral law. [1]2 There is a circular statement here. Why did Kant say that moral law is unrestricted? Because he said that people have a direct idea of moral law, that is, we sometimes understand what we should do and not do. Based on the direct perception of moral laws, it can be said that moral laws are unrestricted recognition. People have direct perceptions of moral laws, and we can make interrelated determinations about being unrestrained, so we sayMorality and law are unrestricted knowledge. Kant also believes that people cannot have any direct perception, any direct experience and direct view of being unrestrained. However, if there is no unrestrained existence, one cannot understand the concept of moral law, so unrestrainedness is the reason for the existence of moral law. This is a circular proof. Through this circular evidence, Kant wanted to show the reality of morality. However, what Kant calls unrestrained is actually a public, because he believes that people have no direct views on being unrestrained, so it is a public. Therefore, the emotional moral law proposed by Kant actually becomes a condition that requires nature in the theory of morality, and it cannot give the morality the basis and actual meaning of certainty. This is a problem that only comes from emotion, not from content and reality to understand the basis of morality.
This also touches on the method of Oriental Philosophy’s understanding of humanity: it is to adopt the method of factor analysis and sentiment, and people are understood as a gathering of various attributes and common characteristics. Influenced by Eastern philosophy, we always adopt this method, that is, to express our understanding of people through a situation like this, which is to express our understanding of others. It’s like people often say, “Man is an sensual animal.” In such a poorer situational expression, people are understood to be the gathering of some abstract elements. The term “people are sensual animals” lowers people to a realistic perspective such as “animals” that regulate and understand humanity. This makes us understand people and fall into the connotation of its existence and overall nature. In the study of Mencius’ humanitarian theory, people often see that people say: humans and animals have similar biological natures, but the essence of human beings lies in their morality. This statement is confusing, it means that morality can only come from outside human beings. However, based on Confucianism’s overall understanding of humanity as “categorical” nature, it cannot admit that humans and animals have similar biological natures. For example, Mencius said, “Shape and color are the nature bearing, but the sage can then take shape” (Mencius·On the Heart), “Shape and color” is the nature of human beings. “The sage is the same as me” (Mencius, Gaozi 1) If a person cultivates to the height of a saint, he can take “form and color” as the inherent essence of human nature. Confucianism does not believe that humans and animals have a similar biological nature. Oriental philosophy talks about humanity from the perspective of factor analysis, and analyzes people as a manifest object, telling people that they have various attributes, including biological nature, morality, sociality, etc. I call this kind of method of analyzing elements “humanity without ‘me’”. Why is it called a “humanitarian theory without ‘me’”? Because it takes cognition as the way forward and sets the subject and object, not only does it regard the “item” that is opposite to “I” as the object of analysis, but alsoIdentify “me”. People have self-consciousness, which is expressed as an idea in the meaning of “I understand something”. Speaking on the original meaning, “I” recognizes an object and something, and “I” should also be in this realm of “I” that “I” should be on the ground of “Identity”. However, according to the path of separation between subject and guest, the subject, as “I”, has also become a reflection object. As the object of reflection, “I” has deprived the existence of “I” and is mastered as “I” of abstract properties, attributes or fragments. “I” also retreats behind the scenes and ignores it. This leads to a kind of unretreatment, constantly publishing “I” to define it as an analytical object. “I” is in a descriptive object and no longer shows up, so it falls to its continuity and instinct as existence, and its fullness of its physical and internal integrity. The “I” who thinks about this method is not present, and has become an abstract entity that cannot be recognized and mastered, and is naturally included in the list of “Okang Razor”. This is also the basis for the realization of contemporary Oriental Philosophy to determine the physical and not recognize the metaphysical learning. Confucian philosophy takes the reality of human existence as the way forward. The existence of reality means going toward the completion of a goal and the completion of a goal, so the existence of reality is valuable. This value is not the value in the dichotomy of fact and value as Oriental Philosophy. This value is understood as a relative thing in modern philosophy. Values are relatively important, and everyone has different opinions, and there is no generality or certainty. Confucianism understands the existence of human beings and the surrounding world from the perspective of existence. Confucian talks about humanity, which is an argument that has been implemented into the mind and nature, and dynamically displays the overall connotation of humanity. This kind of speech method is a speech method of content, not a speech method of emotion. This is the way Confucian philosophy understands humanity.
When we talk about humanity and mind-nature discussions, what is the relationship between humanity and mind-nature discussions? Confucian talks about humanity and mind-nature discussions, which fall into the domain of mind-nature discussions. Mencius said, “knowing nature and knowing nature and heaven” (Mencius·Sui Jingshang) to explain nature in the heart; and also said, “If it is like his feelings, it can be good, and it is what is said to be good” (Mencius·Gaozihang) to explain nature in the heart. Mencius’ humane theory is to talk about nature in the heart and on the emotional website. Mencius discussed nature, which means to express emotions by nature, that is, to dynamically display the overall connotation of humanity in the activities of emotions. This kind of humanity is to talk about it from the development of content, not from the perspective of emotion. Mencius talks about the four aspects, the unbearable heart, and the speech, and shows the overall connotation of humanity from such a situation. This is what I call explaining humanity TC: