requestId:684aed9a1b74f0.27420020.
The Three New Interpretations of Mencius
Author: China Insurance (Suzhou Major Philosophy Department)
Source: “Hangzhou Master’s Journal” Social Science Edition No. 1, 2020
Time: Confucius was in the 2570th year of the Gengzi mid-spring day of Jihai
If you get rid of it, you can interpret “Mencius·安容安容” Chapter 16, “benevolence is man. In combination, it is Tao” as “benevolence is man; in combination (man), (benevolence is Tao”; in Chapter 26, “Mencius·安容安容” as “the nature of the whole country is so clear” as “the nature of the whole country is so clear” as people in the whole country discuss humanity, and they are all based on the actions of man himself (so); in Chapter 2, “Mencius·安容安容” as “that is what is born from the meaning, it is not the meaning of the meaning” as “the spirit of the whole country is so straightforward” as “the spirit of life is so straight) is to gather various actions that are consistent with the meaning Purchase price ptt To understand the reason but produce it, it cannot be simply simulated.
Keywords:
Mencius; Zhu Xi; Tao; nature; therefore; gathering meaning
01, “In combination, it is Tao”
“Mencius·The Heart of the Heart” Chapter 16 says: “Mencius said: ‘Benevolence is human. In combination, it is to consolidate the conditions of Tao.’” Zhu Xi explained this chapter: “Benevolence is the reason why people are Baobao.com is the principle of human beings. However, benevolence means reason; man is things. The principle of benevolence is in line with human beings, which is what we call Tao.” It is precisely based on Zhu Xi’s explanation that most of the later masters combined “benevolence” and “people”. For example, Yang Bojun translated this chapter as: “Mencius said: ‘Ren mean people, and benevolence and people are combined, which is Tao.” But Teacher Liao Mingchun, a teacher of the Qing Dynasty, believed that this explanation was inappropriate. In the eyes of Teacher Liao, only if two things and two objects are included can we talk about the so-called “combination”, but the two objects mentioned in this chapter should not refer to “benevolence” and “people”, because “people” is used to define “benevolence” in this chapter, rather than to express the juxtaposition of “benevolence”. So, how can we understand justice? Teacher Liao used his profound and folded writing to examine the work, and from the perspective of the examination, he used this chapter to deduce the meaning of “the meaning”.The five words “Road” should be the original: “Mencius said: ‘Benevolence is a man; righteousness is a road. To put it together, it is Tao. ’” Teacher Liao’s explanation is unique. If you master this chapter, it will become very difficult to understand and make it clear at a glance. The so-called “Tao” refers to the combination of “benevolence” and “right”. Maybe it is the meaning of “benevolence” and “right”.
While Zhu Xi’s annotation that year, he also added these sentences: “Or it is: Under the “person” of foreign countries, there is “right”, “right”, “right”, “right”, “wise”, and “trust”. href=”https://twsugarhug.org/”>Short-term maintenance is also the twenty-word. Now note: In this case, the reason is very clear, but I have not found out whether it can be done. “. Zhu Xi added these sentences, and the implication was to say that if such a chapter is really as “foreign version” ②, then the facts and principles that this chapter wants to express are very clear, and it is not as easy to understand as there are not those twenty words, but because it is true that there are twenty words that are said to be “foreign version” and can there be those twenty words. It was difficult to make it clear, so he did not dare to explain this chapter directly based on the “Foreign Substance”. Teacher Liao obviously received the inspiration from Zhu Xi’s “Foreign Substance” that he dared to deduce the five words “That is the way”. But he did not transfer this chapter in this way, but he said that this is from Examination. Since he was shown by exams, Teacher Liao naturally knew very well that one of the main principles of Qianjia and Jiaqing examinations was that there was no need to replace evidence with reasoning. However, in the differences from previous exams, Teacher Liao did not provide sufficient evidence for this exam.
I think the reproach of Teacher Liao, lacks real consideration at two points. First, for Mencius, “Tao” means “road”. Now, “Tao” is defined by “Tao”, which does not mean “road” define “road” by “road”; 2. According to the principle of Yang Bojun, the word “zhi” appeared 1,902 times in Mencius. In addition to “Yizhi” (personal name), there are 6 uses in total. The five uses of these are not used as a verb for the word “zhi”. The remaining usages are like “英” “Why do you say it?” The word “zhi” in this sentence is used as a verb. Teacher Yang Bojun’s statistic is considered to be the use of the word “zhi” in Mencius 844 times. Teacher Liao explained it, it is obviously also used as a verb for a verb. However, He believed that the word “zhi” refers to both “ren” and “yi”. The problem is that the use of “zhi” as a verb and two objects in the pre-Qin literature does not seem to be seen in the pre-Qin literature. If the pre-Qin literature included in the “Mencius” does not appear to be the use of “zhi” as a verb and two objects in the pre-Qin literature. If the use of “zhi” as a verb and two objects in the pre-Qin literature included in the “Mencius” does not appear in the use of “zhi” as a verb and two objects in the “Shizi” In order to make the explanation of Teacher Liao’s teachings prove that as long as “一” is regarded as a verb, but in the word “一” that closely follows the word “一” under the word “一”, there seems to be no clear example in the pre-Qin literature. If it is for Mencius, it is not just “in combination”Or “why do you say it” (it appears repeatedly) and its “thing” has clear reference objects, not used as verbal words.
The above differences were put forward on the explanation of Teacher Liao’s views, and the goal was not to overturn his examination, but to borrow a question to raise a question to provoke the teacher’s discussion. The problem is that if you don’t add the five words “meaning is the way”, can the Chapter 16 of “Mencius: The Mind” be solved? As a brick inspiration, I will first discuss my views and sincerely hope to receive the teacher’s response and criticism.
I think this chapter can understand it without adding those 5 words. So I said this because I understand this chapter: the “Tao” mentioned in this chapter specifically refers to “benevolence”, but it is based on the meaning of “combination”. From this understanding, the word “zhi” in the sentence “in combination” does not refer to “benevolence” at the beginning of the sentence, nor does it refer to “benevolence” and “people” as explained by Teacher Yang Bojun, nor does it refer to “benevolence” and “people”, nor does it refer to “benevolence” and “meaning”, but it refers to “people”. So, what does it mean to “speak together” people? It is as shown in the word “六” that combines two “people” together. In today’s terms, it means that the relationship between people and people is, that is, people and people form a meritorious relationship. “Ren” originally refers to the “invisible heart” that everyone (individual) has. It is the essence of human beings. Once it masters (loves people) from the perspective of human relations, it becomes the basic principle of human nature (Tao). Based on this understanding, it is not a problem to restore the 16th chapter of Mencius · Eternal Heart”: “Mencius said: ‘Benevolence is man; in terms of (man), (benevolence is) Tao’.”
I was unable to find examples of classical grammar for a while, but I was in this understanding of the original meaning that Mencius said “benevolence”. One of the main developments that Mencius said about Confucius’ “benevolence” was to mention “benevolence” and clearly use “Tao” to describe “benevolence” and “righteousness”. In Mencius’ view, “Tao” was called “benevolence” and “meaning”, not simply regard “Tao” as a unity of “benevolence” and “meaning”, but while defining “Tao” with “benevolence”,
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