requestId:68499ae2b73505.03601684.
Analysis of Wang Fuzhi’s righteous view
Author: Mei Zhensheng
Source: “Jianghan Forum” No. 12, 2019
Time: Confucius was in the 25th year of the 25th year of Jihai, Xinmao
From the perspective of humanity, the good nature of nature is the basic judgment of the king and his husband on humanity. The virtue of a righteous person is not a traditional unchanging structure of benevolence, righteousness, kindness, wisdom and trust. It is affected by the reasons of “wisdom” and “time”. The clear disapproval between the “virtue” and “position” and “embroidery” of a person shows obvious disapproval. The virtue of correcting ones has a special meaning in adjusting one’s relationship. Wang Fuzhi’s reform of traditional and righteous people raised the “intellectual” reference, highlighted the subjective characteristics of “what I can do” in the cultivation of morality, and gave new content to traditional and righteous people.
Keywords:
Wang Fuzhi; “The Extraordinary of the Zhou Yi”; Correct people; Fantasy personality
Author introduction:
Mei Zhensheng, male, from Rongchun, Hubei. Doctor of philosophy from Wuhan University and postdoctoral fellow at the Chinese Academy of Social Sciences. He is currently a researcher and director of the Institute of Philosophy, Hubei Provincial Institute of Social Sciences. Important research on the study of Easy, Tao, Confucianism and philosophy. Many articles have been published in publications such as “Philosophy Research”, “History of Chinese Philosophy”, “National Daily” Theoretical Edition, and “Lightful Daily” Theoretical Weekly. He has written academic works such as “Legendary Discussions of Late Zhou Rong”, “Research on Taoist Political Philosophy”, and editor of “Philosophical Symbols of Chinese Energy”.
Wang Chuanshan is a philosophical representative of the late Chinese 17th century Chinese. His calling on fantasy personality is reflected in his investigation of corrective personality. In “The Extradition of the Zhou Yi”, he made a new expression of the virtue value of traditional benevolence, kindness, wisdom and trustworthiness, made a profound balance of the traditional concept of correct people and their regularity, highlighting the content of “wisdom” of traditional virtue concepts, highlighting the main elements of “what I can do” in correcting people’s moral cultivation, and injecting new vitality into correcting people’s personality.
1. Looking at the characteristics of correct people from the perspective of humanity
Good nature is the basic judgment of Wang Fu on humanity. In his opinion, good nature is not just a basic characteristic of a righteous person specified by virtue and nature, and even a gentleman who always rushes others, his humanity still has an unignorant “light” and the ability to return without a path. In the “Qian” hexagram, the diamond is Please keep a monthly price, Wang Fuzhi pointed out: “In this way, it is clear that a gentleman is correct and a gentleman has nature. Therefore, a gentleman is in darkness, and is not ignorant, and knows how to regret it! This is not a matter of a gentleman. Only by relying on its nature and forgetting it, but by keeping it unwilling tolerate it, but by keeping it unforgettable, a gentleman does not endure it, but by the gentleman, it is not a warning to a gentleman before it is not a matter of emotional dimension.”① This means that the difference between a gentleman and a gentleman is more about emotional dimensions, rather than human nature. A truly righteous person will not abandon a gentleman. Even if he suffers from the “unable” behavior of a gentleman who is secretly concealed by the customs, he will still kindly give him “warning” and help. However, the reason why gentlemen are gentlemen is that they will not change because of the “forgiveness” and tolerance of the righteous people, but will instead reject the kindness of the righteous people. Of course, the moral character regulations of a righteous person and a gentleman are not static. “Since the emotional meaning of the art is oriented, its mental consequences will change with the change of conditions.” ② Once the “light is not ignorant, and the knowledge of regret” in his nature can be awakened, a gentleman is also a righteous person.
-66.jpg!article_800_auto)
It is precisely because a gentleman has the “rejuvenation” that he has become the ability to upright people, so the warning and guidance of a gentleman for a gentleman is the certain behavior of upright people to build moral character to preserve the environment with his moral structure. “In Tendo’s words, the answer is: ‘Social rights protect itself from the aggression of evil forces, whether this force is necessary or unrestrained, from nature or man.’ The reason why punishment is interesting is that it is also in the causal links of things. We can teach a person to become moral, that is, to influence his temperament and guide him to act for the good of society.” ③ It is precisely this need for social responsibility, which we can always see from Wang FuzhiIntegrate the conditions that the guidance and demonstration of gentlemen have become a structural department for the morality of gentlemen. However, this is different from the world of seeking similarity. What people ask for is “harmony and differences”, which must be distinguished.
The relationship between a righteous person and a gentleman is actually the relationship between a righteous person and a gentleman who influences the world. What the righteous people pay for in this world is to guide the development and growth of people in this world, rather than cultivate a world of realization without fighting. In the hexagram of “Qian” hexagram, the king believed that in living the common standards, correcting people “the hard work of the whole country is beneficial to the common and accessible things, and it is also all things of the benevolent. And this is what it takes to be the first to be worthy of the people, and ‘those who enjoy the benefits are virtue’”④. “Benefit for people” brings to othersProfit is of course the manifestation of the “benevolence” and virtue of the righteous person, but making the whole country “enjoy its profit” is not the ultimate standard. We must know that it is better to be able to create opportunities for individual growth and create conditions for individual development without restraint. “If a person is correct and understands the ambition of the Tao, he will not be eliminated and defeated, and thinks it is not the existence of the Tao, and he will not be considered as the existence of the Tao! “Yuan” is benevolence, “the growth of goodness”, and he will be corrected to strengthen others. If he succeeds, he will be able to eliminate them, but it is worth discussing the existence of the people!” ⑤ If a person is correct, he can certainly allow the people to “enjoy their benefits” and gain benefits from the material level, but more of it is to “correctly understand the Tao”, cultivate a human world of “growing people”, and let each person become a person with perfect virtue in unrestrained growth through all efforts to “educate together without harming each other”.
The correctIn order to maintain the price people have established their qualities and “used as the foundation of virtue” in life, and the virtue of a righteous person is not virtual. In the analysis of the situation of specific hexagrams and lines, Wang Fu always puts the correct person’s behavior into the human and social dangers that appear in the whole hexagram, so as to improve the standard of ordinary behavior. For example, in the hexagram of “Lu”, Wang Fuzhi believed that “It is the body of the hexagram, and it is a place that falls away from the yang alone. However, there is no capital of danger in the whole country. If a righteous person uses it as the basis of virtue, it is difficult to lose its normality and fails to lose its normality, and it is also a matter of finding its fundamental principle.” ⑥ The sixth third of “Lu” is the unique yin line in the entire hexagram. The hexagram of the Lu hexagram is called “the capital of danger in the whole country” by Wang Fuzhi, which is the most dangerous place in the whole country. When a righteous person is in this way, he suffers from difficulties and difficulties. He should personally prevent various “unexpected” difficulties. “Researching the root” is a guarantee for the correct person’s behavior to “not lose its normality”.
What is the “origin” that is sought in the sixth and three lines of the Lu hexagram? The king thought: “What is the origin? Yang is because of
發佈留言