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Also talked about tradition and modernity—from Fang Xiaoru’s moral habits

Author: Jai Zheng

Source: Author’s draft

Time: Confucius was the 12th month of Wuxu in the 2569th year of the year, Ji Chou

           Jesus April 27, 2018

 

Introduction

 

A case 600 years ago became the name of Fang Xiaoru (1357-1402), a great scholar in Zhejiang, and also became a classic scene in the history of Chinese thinking and political history. “History of Ming Dynasty: Fang Xiaoru” has a detailed description of this:

 

So I want to make the cursive script. When summoned, he was filled with grief and heard the emperor. Chengzu lowered his bed and said, “Teacher, please don’t suffer yourself. I want to do what you want to do to make King Zhou Gong Cheng.” Xiaoru said, “Where is King Cheng?” Chengzu said, “He burned himself and died.” Xiaoru said, “Why not establish the son of King Cheng?” Chengzu said, “The kingdom is the eldest king.” Xiaoru said, “Why not establish the younger brother of King Cheng?” Chengzu said, “This is my family matter.” Guard gave a letter and said, “I will write the whole country, but I will not complete the curse.” Xiaoru threw himself into the ground, cried and said, “I will die when I die, but I will not complete the curse.” Chengzu was angry and ordered the market to be built.

 

There are differences in the conversation about this paragraph. The moral argumentator praised Fang Xiaoru, and the utilitarians supported Zhu Di. The two people represent two extremes: moral rule (governance of kings) and utilitarian rule (governance of overlords). One is the so-called public and the other is the private. This is also a comparison between two extreme rulers between Confucianism and Legalism.

 

1

 

As a representative of Confucian classics, Fang Xiaoru’s moral integrity and moral habits are obvious to all. In his collection of essays, he has always been exposed to virtue. He has a strong and regular thought, and his works detailing his regular thoughts are four chapters: “Three Poems on the Symbol” and “Later the Symbol” . He believed that the rational thinking was based on “Year”. Regarding Fang Xiaoru’s words, the main idea includes three parts: “Discribing the monarch and ministers; strictly encouraging the laws of heaven and silencing people’s desires” (“Later Zhengzheng”). The first point is the integration of the internal ruling order of the kingdom; the second point is the standard for dealing with ethnic and international relations; the third point is the broad cosmic law, which is also the summary of the first two points. Although the law of the universe is the basis of the universe theory of the monarch and minister, the specific application of the latter is vacuo theory. And exchanges are the extension of internal affairs. It can be seen that these three points of foot drop are the onesMinisters and others.

 

In Fang Xiaoru’s eyes, the focus of the law of nature is the order of the ruler’s respect for the ministers and the ministers. Observing this order is to “support the law of heaven”, which is to govern civilization, and it is also a symbol of the civilization of the Xia Dynasty. If you do not abide by this order of principles of the day, you will be more greedy and will be the same as the seldom of seldom. From this category, those who abide by this law of nature are righteous people who keep the civilization, and those who do not abide by this law of nature are gentlemen who are wild and desperate. Therefore, a righteous person must adhere to the laws of heaven and order. The emperor’s gift is the righteous. “Why do you think of the emperor’s gift? The righteous one is the righteous one. … Therefore, a righteous person’s change is external but not respectful, and a slight slight thing is to be severe. If you are afraid of it for a long time, look at the reversal of the state of mind.” (“Secondary 2”) If anyone overturns the state of mind and defeats the monarch and subjects, he will be able to overturn the monarch and his subjects. The order of hierarchy is a great rebellion, and at this time, those who express their courage to stop the transformation are the obligations that the right people should do. “Those who can speak and suppress the transformation are what the right people should take.” (“Secondary 2”)

 

It is hard to blame “History of Ming Dynasty” for “always regard it as his responsibility to be overbearing and bring peace to peace” “History of Ming Dynasty: Fang Xiaoru”. What field did Fang Xiaoru guard against his correct thinking? Even the names of monarchs and ministers in the regular and changing states must be strictly divided (“Secondary 2”). In this way, we can understand Fang Xiaoru’s words and deeds in front of Zhu Di.

 

In order to understand Fang Xiaoru’s behavior more deeply, we must also have a clear understanding of Confucianism. Confucianism begins with focusing on the whole. From the very beginning, people realize that humans are born from the universe or the six combinations, and humans are one of all things. Therefore, the human society’s movement must be different from the universe’s movement, and the human virtue must also be consistent with the virtue of the six communes. This is what everyone knows later on in harmony with man and nature. What did Confucianism see from the universe? This is the order of level. They discovered that for the universe to move healthily, it must establish a high-level order. The heavens are superior to earth and the earth are inferior to the yang masters, and the yang masters are the secrets of the universe. This time, the order is applied to human society, which means that men are superior to women, fathers are superior to sons, and rulers are superior to ministers. In this way, Confucian evil views emerge. To recognize and practice this order of superiority is good, and Confucianism also calls it “benevolence”. A kind person is also called a righteous person. The ultimate truth of a righteous person is the saint king (the performer of tyranny) and the saint (the charitable educater). In this way, we can understand why the foundation of Confucian virtue is heaven, earth, king, ancestor, and teacher. Heaven, earth, and religion are the source of life, and kings and teachers are the leaders of politics and education. The order of tyranny that arises on this basis has become the focus of Confucianism. The first consideration of this order of tyranny is the harmony of the whole. In this order, it is based on moral level (i.e., the recognition of order and 彩官网新有有有有有有限公司) to allocate resources, rather than to the ability to obtain resources. In this way, Confucianism must emphasize people’s intelligence and sensibility, and oppose desire and nature. This separates people from animals. Therefore, this tyranny order can also be called gift governance. Gift governance is guided by people’s intelligence or sensibility to prevent the inconvenience brought by desire. Therefore, gift governance is the same as Time is also a period. The so-called gift is something that separates people and animals. In this way, we understand that in order to seek a stable order, Confucian tyranny or gift-giving must curb uneven material needs and emphasize the main and priority of the gift-giving. Therefore, we must control and even clear the material desires and private emotional desires. These can only cause confusion and destruction, rather than order and stability. Therefore, the righteous Confucianism will definitely emphasize the preservation of the laws of nature and the desires of people. , sacrifice one’s life to take the meaning (Greetings). On this basis, the distinction between rationality and desire, the distinction between public and private, the distinction between human and birds, and the distinction between Xia and Yi will fall into ripe. People who adhere to the order of the heavenly principles, the gift of human nature, and the ultimate public and selflessness of the Chinese and Xia civilization are righteous people, and seeking material things, releasing the natural nature of personal desires, and imitating the uniqueness of the wild have become the will of a gentleman.

 

Students have all seen the Confucian emphasis on sensibility or intellect, but this sensibility is also related to Sucrates and Plata The sensibility mentioned in the figure is different, so Confucian sensibility is called moral sensibility, and the sensibility of ancient Greeks is logical sensibility. In fact, the most basic difference between Confucian sensibility and ancient Greek sensibility is not here. Confucian sensibility is a kind of overall sensibility or large sensibility. It is not only moral sensibility, but also logical sensibility, because its most basic is cosmic sensibility. Confucianism conducts thoughts and understanding from the whole universe. This overall cosmic sensibility determines its logic and moralityLong-term cultivation is different from ancient Greeks. From the perspective of the Eastern Paradise, Confucian universe, moral theory and cognition theory are exactly the same. The ancient Greeks, especi