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The historical review and new discussion on thinking about Confucius’s “near nature”
Author: Ren Milin (produced by the School of Philosophy of the Chinese Academy of Social Sciences and a member of the Institute of Philosophy of the Chinese Academy of Social Sciences)
Source: “Social Sciences” Issue 4, 2023
Abstract: “Near nature is far away” is a direct data on Confucius’ humanitarian thinking in “Theory”. Generations have different opinions on this. Although these opinions all mess with the reasons for the interrogators themselves and other aspects, they also remind certain connotations of “near sex” in some aspects, and have a major inspiration for our understanding and understanding of “near sex”. Of course, to truly understand the saying “near sex”, in addition to the historical review, we also need to combine “Speech” and other related information. Judging from the “Speech” and related information, what Confucius said, “Nature is near, and it is far away” emphasizes the relationship between humanitarian acquired feelings and acquired learning. In Confucius’ view, people are born under family relations, human relations, and political relations. This relationship first manifests itself as a family relationship. This shows that life has feelings such as filial piety and brotherhood, which is also the condition and foundation for realizing benevolence; but only having this acquired relationship is not enough. Only through acquired learning can one become oneself, perfection itself, and benevolence.
The arguments about “nature” in “Theory” are only two: one is “Zi Zheng said: The Master’s articles can be heard; the Master’s words of nature and the way of heaven cannot be heard” (“Gongye Chang”); the other is “Near nature is far away” (“Yanghuo”). Strictly speaking, Confucius’ direct statement about humanity only has one line, namely, “narrow nature, and far away.” By borrowing this data, it is difficult for us to have a true understanding of Confucius’ humanitarian theory. Because of this, the historical remarks about “near sex” are not as similar, which also forms another layer of difficulty in our understanding about “near sex”. Although the comments about “near sex” by former scholars all implicate the reasons for the intercourse against time, they also remind certain connotations of “near sex” in some aspects, which undoubtedly has the main intention of “near sex” when we recognize “near sex”. Of course, we cannot fully understand its true meaning only by relying on the historical remarks of “near sex”. In addition to historical remarks, we also need to combine “Theory” and other related information to understand Confucius’ “nearly” statements. Only in this way can we understand the connotation and historical meaning of Confucius’ “narrow nature”.
1. The first thing to think of “sex” is to say “sex” is to say “sex is near and far away” is toHe Yan’s “Collected Interpretations of the Psalms” refer to Kong Anguo’s saying: “A righteous person is careful about what he is talking about.” This only explains “the movement is far away”. As for whether “near nature” is good or bad, Kong did not say it clearly. When explaining this sentence, Ban Biao from Donghan proposed a similar statement to Kong’s. “Hou Han Book·Ban Biao Liewen” says:
Confucius called “the nature is close to each other, and the flow is far away.” Jay believes that “If you live with evil people, you cannot do good things. You will grow up with Qi, and you will not be as good as you speak. If you live with evil people, you will not be as bad as you (for) evil. If you live with evil people, you will not be as good as bad as you (for) evil. If you live with Chu, you will not be as good as what you speak of Chu.” Therefore, the sage examines the place and lives, and be cautious in what he wants. In the past, King Cheng was a child, and he was born in Duke Zhou, Duke Shao, and Duke Taiyi. He was promoted to Dali, Duke Yao, Nangong Kuo, and Sanyisheng. He was in the past and after, and there was no offense. Therefore, King Cheng ascended the throne one day and the whole country was peaceful. Therefore, “AgeBaoqing.com“” “Love children to teach the principles of righteousness and not to deal with evil. Extravagance and debauchery are the evil ones.” “The poem” says: “The poem is to be a sacred person, and to feast for the wings.”Bao Haimei talks about the king of Wu’s son Sun.
For “nature is close to each other,” Ban Biao emphasized the main impact of the acquired environment (“recitation”) on humanity, and believed that in the process of cultivating the prince, we must “revise the place and live, and be cautious in the place and be cautious.” Ban Biao’s view is obviously a further step in Ja’s thinking. The words of Jade are described in “New Book: Baofu”:
Therefore, when the prince was born, he saw leisurely things, spoke righteously, and acted evilly. He was a gentleman before and after. When you live with a gentleman, you will not be able to be in a right way. You will be born and raised in Chu, but you will not be able to be in a right way. Therefore, when you want something, you must first receive it and then you can be sacrificed; when you want what you like, you must first have a sacrifice, and then you can be sacrifice. Confucius said: “A young man is like his nature, and a habit is like his nature.” This is why the Yin and Zhou dynasties were in power.
The important thing about Jade is the cultivation of the prince. He believes that the acquired environment has a major impact on the growth of the prince. Jay also used Confucius’ words to illustrate the importance of habits. Judging from the words he quoted from Confucius, it is difficult for us to judge whether the “nature” of “small achievement is like nature” is good or bad.
In fact, from the Han people’s quotation of “nature is near and far away”, they have a large focus on the “nature” side and pay less attention to the connotation of “nature”. Liu said to “Legal Female: Chishu Tuo Girl”:
The nature is close to each other, and it is far away. In the past, he was the emperor. Since he was a benevolent person, Shun was content with the emperor, and he was content with the vestibule. He did not cut the thatch, did not chop the rafters, did not pick the clothes in the back palace, and did not eat the food seriously. He has been doing well in the whole country. Jie Wu did not think of benevolence and harsh writing, and built a high-rise and deep pond. The back palace was lingering and playing with pearls and jade. It was not a time to have a life of life. He died in his old country and laughed at the whole country. He has been more than a thousand years old and has been miserable in the whole country. Therefore, when viewing it, it is not necessary to interact with it,There are thousands of ways to go together, but there is still no words, so why not be alone?
Here, I used Shun and Jie as examples to illustrate the use of Song Wei’s head. When I saw the towels coming from the other party, I took it and said thank you. It does not take away the influence of benevolence on the management of the country. Shun asked himself for his kindness and diligent rule of the country. After more than a thousand years of age, he still won the praises from others. Jie Zhang did not seek favor with kindness, and did his best to do whatever he wanted, and eventually died in the country. After more than a thousand years of age, he was still spitted by people. This also emphasizes the importance of “tuning”, and the nature of Shun and Jie has not been mentioned.
Wang Chong also made a clear idea of ”the nature is close to each other, and the spirit is far away.” “Yuheng·Nature” says:
Gaozi’s words say that human nature is the same as water. Make nature like water, which can be used to describe nature. The metal is made of metal and wood is made of wood. People are good because of goodness, and evil is also bad because of evil. They first develop a natural posture and receive pure and pure quality, so they are born with omens, and good evil can be seen. Those who have no distinction between good and evil and can be moved are called middle-aged people, and those who are not good or evil and must be accomplished. Therefore, Confucius said: “If the people above the middle are above, you can speak the best; if the people below the middle are below, you will not be able to speak the best.” Gao Zi used the metaphor of water to win water, but he was only a middle-aged man, and he did not refer to the extreme good and evil. Confucius said: “Nature is near, and it is far away.” The nature of a person in the middle is in what he is doing. He is good and good, and he is evil and evil. As for the extreme goodness and evilness, it is not a recklessness, so Confucius said: “Only the wisdom of TC:
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