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【Yao Haibing】Governing filial piety with gifts and from the Tao
——Xunzi’s filial piety and his revelation
Author: Yao Haibing (Qingshima Urban College)
Source: Author Author Authorized Confucian Network Release
Originally published in “Gansu Theory Journal” No. 5, 2016, Issue 5
[Abstract] Xunzi inherited the Confucian traditional filial piety thinking and combined the basic theoretical frameworks such as nature, praise, and etiquette in his own thinking, and formed a filial piety view that can be connected with Confucius and Mencius and form a system of its own. Use the power of “human nature to distinguish” to explain the inner strength between natural evil and filial piety. Because of its special gift, there is a filial view of filial piety that brings you a desire, a gift to nourish your body, and a gift to distinguish. Because of its special emphasis on the internal thinking of “synthetic”, there is a filial view that “uses the category to be confused, and takes one to be ten thousand” from the meaning of Tao and the right to be able to achieve power. Xunzi’s filial piety should have a major meaning for our prestigious filial civilization to promote the elderly society.
[Keyword]Filial piety; tribute to nourish desire; respect and be cautious; change in power
[Chinese Classification Number]B222.6 [Text Code] A [Article Number]
All species will experience a process from eternity to death and from prosperity, and this process has no preventive and inverse nature. So it is natural to form two “face-to-face” methods: one is the wild method of survival of the new generation of the old; the other is the humanistic and civilized method of respecting the elderly and loving the weak. As long as civilized and wise people choose the second “face-to-face” method. As a civilized choice for human cooperation, as long as China expresses its characteristics, it will develop to a superb and moderate level.
Confucianism has attached great importance to the relationship between family and son since Confucius. But 官网 ppt says that the relationship between the family and the child is the inner origin of Confucian civilized filial piety, and is the origin and foundation of filial piety. The definition of “filial piety and brotherhood in the “Speech of the Chinese Language” and the definition of “father-son relationship” by Confucius is the basis of benevolence” and the determination that “father-son relationship” is direct and that Confucius’s right path is fully reflected in Confucius’ emphasis on filial piety. Filial piety is the main concept in Confucian civilization. This concept has been conceived by the Chinese nation for a long time and is characterized by the Confucian school of thought. The Confucians of the pre-Qin period, Confucius, Mencius and Xun, all had this concept and the inner rational approach was used to reflect the true energy of Confucianism. Filial pietyHow do common feelings and emotionality express themselves in “Xunzi”? What does “Xunzi” mean to Confucian filial civilization and modern times?
The filial piety in “Theory” appears 19 times in total. The word filial piety in “Mencius” has 29 views. There are thirty-two chapters in the popular book “Xunzi”, which of the authors are Xunzi, and there are still disputes in the academic world. Therefore, it exists here without any discussion. Therefore, we adopt common insights in the academic world. The basics of the book “Xunzi” represent the academic thinking of the Confucian school of Xunzi. The word “filial piety” appears in the book “Xunzi” for a total of 47 times, and appears based on the faces of the words “filial piety and brotherhood” and “rebellious son”. From this we can see that Xunzi attaches great importance to the concept of filial piety. In addition, the book “Xunzi” has never criticized Zengzi, the founder of the Meng School of Thought and Mencius, has made him appear as the “face of the filial piety” (Zengzi appeared 9 times in “Xunzi”, and 8 times in “Xunzi”. As we all know, Zengzi is the main inheritor of Confucianism and is known as the “Sector Saint”. He once went inside with a little girl from “Draft” and took out a bottle and cat food, and fed some water and food. The editor, whose works include “Big Learning”, “Filial Piety”, “Ten Chapters of Zengzi”, etc.), can be seen that Xunzi really believes that Zengzi is a Confucian filial piety representative. Confucian filial piety has been revealed since Confucius was revealed. Through the vigorous development and inheritance of Confucius’s students, especially the Zengzi school, the inner deepening of Mencius has developed to the development of Xunzi. In the “Not Twelve Sons”, Xunzi criticized the “Five Elements” study of the Meng School, and criticized Mencius for “speaking good in nature” in other chapters, but never criticized his filial piety. For example, in criticizing Chen Zhong and Shi, it is pointed out that “there is a lack of matching with the masses, and the next grade will be the next grade.” The meaning of the big score is “the big score is the meaning of loyalty and filial piety.” [1]P91
Xunzi inherited the Confucian traditional filial piety thinking and combined the theoretical basis structures such as nature, praise, and music in his own thinking, and formed a filial piety view that can be connected with Confucius and Mencius but also formed a logical system and theoretical characteristics.
1. Distinguishing human nature: the solution to the vigorous solution between natural evil and filial piety
Can filial piety come from human conscience? This is a question that people must face first whether they can be filial. If the humanitarianism does not include the concept of filial piety, it is even better to suppress the concept of filial piety and the InternetWhen filial piety is done, why should people develop filial piety? Nature maliciousness is the main aspect of Xunzi’s thinking. There is sufficient discussion on the sexual misconception community, so I will not explain it here. If one is originally bad, how can one be filial? It can be seen that there is logic between the evil and the filial piety in Xunzi’s contemplation. According to Xunzi’s view, “A man’s nature is evil, and his goodness is evil.” [1] “Nature evil” “Heaven does not support women, and is filial to others, but the position of Zeng, filial to others is not only not inconsistent with the reality of filial piety and is fully integrated with the name of filial piety. Why? Because it is based on the moral integrity of filial piety.” [1] “Nature evil” Xunzi believed that the source of filial piety and his nature evil prescription is not only not inconsistent with the position of filial piety, but also in line with the meaning of filial piety. Humanity is of course evil. Whether one can deduct one’s own nature and whether one can choose to follow the internal standards of the gift to the people’s unrestrained will. The humanitarian and evil logic Song Wei always smiled on his face: “No, don’t listen to my mother’s nonsense.” The point is the similarity between humans and animals. The logical basis of nature good deeds is the difference between humans and animals. Xunzi’s evil nature proposed that it is precisely from the dimension of “transformed nature to start”, and the flowers and fruits on the front are opened from the back – filial piety.
In Xunzi’s view, filial piety can reflect the connection between humans and animals. “A person with blood must know, and everyone with knowledge must love their kind.” [1] “Travel” is based on the idea of love in the form of gathering things, and animals have the nature of loving their kind. Birds will love their kind, and they will all have behaviors such as singing and calling, and calling numbers for their dispersion and death, let alone people. People are the most intelligent among all things and can be above them. Therefore, “Therefore, people are not guilty of death until they die.” [1] “Tender可以可以” People cannot forget their deaths in the evening, and even have a confused emotional relationship starting from the beginning based on the similar love consciousness between humans and birds.
On the other hand, humans must have differences in the issue of filial piety. It is obvious, “A bird has a father and son but no father and son, and there is a male and female but no male and female. Therefore, everyone has different natures.” [1] “Fairy” One of the characteristics of people being different from animals is that people have a male and female difference and can finally maintain the relationship between family and child. At this point, birds and animals obviously cannot speak the same as humans. Human nature is now in the relationship between humans and birds. The relationship b
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