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Dai Zhen’s moral principles and his general principles
Author: Sun Bangjin
Source: “Confucius Research” Issue 1, 2019
Time: Confucius was in the 2570th year of Jihai November 17th, Guiwei
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Author Introduction:Sun Bangjin, male, born in 1978, from Dingfair, Anhui, taught by Wenzhou Major Philosophy and Civilization Research Institute. The purpose of the research is to Chinese philosophy and civilization in the Ming and Qing Dynasties. Wenzhou 325035
Content summary:In the commentary of morality and philosophy of many Dai Zhen, there are all lust theory of “resatisfied emotions and desires”, sensory theory of “knowing good things and being good”, or utilitarianism of “responsible for all living beings”. These comments can never touch Dai Zhen’s true understanding of moral philosophy. Dai Zhen talked about the “heart” and “emotion”, and talked about “emotion” and talked about natural desire and moral emotions. In Dai Zhen’s view, humans inherit the virtue of the six-held life. Under the pure inner self-reliance of Mencius’ “unbearable to others” under the “reflective sense of character”, through the three steps of “seeking one’s own emotions”, “comprehensive emotions with emotions” and “get the sameness”, they finally pointed to the broad and corrective state of “the whole nation can fulfill its life”. Dai Zhen’s moral philosophy did not simply conclude the moral motivation as the most satisfying of lust, nor did he simply understand the calculation of the sensual kung fu, but instead tried to discover everyone’s moral feelings in his career. This moral philosophy based on emotional theory is extremely challenging and can form a unique style. It is a rare new Confucianism since the Ming and Qing Dynasties.
Keywords: Enjoy the desire/comprehensive emotions/emotional meaning/broad and positive meaning
Title notes: This article is a phased result of the National Social Science Fund project “Confucian Benevolence and Cooperational Virtue Revitalization Research” (Project number: 18BZX080).
In the past century, Dai Zhen, who has many respected and dressed in his philosophical commentary, has two self-contradictory Dai Zhen’s abstraction: one is Dai Zhen, who advocates “to fulfill his feelings and desires”, opposes the killing of people with reason, pays attention to the common people, and is full of the energy of human nature, but it is difficult to avoid being criticized for being erotic. The other is Dai Zhen, who advocated “virtue and nature are dependent on learning”, and believed that “whatever seeks to go private and does not seek to obscure things, and does not emphasize knowledge first, is not sacred learning.”①, it is an abstraction of a sentimentalist, so he cannot avoid the doubt of replacing morality with knowledge. The two extreme ratings of Dai Zhen’s philosophy in later generations, although they are not related to the philosophical stage differences of the essayers, but more importantly, they are related to the principles that Dai Zhen wants to deal with.It’s very challenging to find yourself. Dai Zhen described his own Mencius’s anti-violence tasks similar to those of Mencius Yang Mo and Korea, and showed the nature of education. In the preface of “Mencius’s Characters and Meanings of Mencius”, he said politely, “I cannot help but know it. I know it but do not say it is disloyal. I teach people by the ancient sages and learn from them, and I am far away from benevolence in the future generations of benevolence.” Therefore, I cut off the crowd and emphasized that “the way of seeking to observe the sages must start from Mencius” (MZ, page 124). Dai Xue strongly advocates the harmony between Meng and Xun, and does not want to give people a breaking impression. He said, “If you are capable of aspiring to the truth, you must go to the two and strengthen your efforts to the two gains. Once you ponder, you will get closer to it, and then you will know which one is an extraordinary person, and which one is an extraordinary person.” (“Writing with Yao Xiaolian and Ji Ji”, “Dai Zhen’s Complete Book” 6th, pages 370-371), he had a solid belief in his own integration of theory. However, in Dai Zhenzhe’s theoretical framework of “nature is learned from certainty”, how can nature be determined at the same time? How can we respect and be fair? This article covers the key problem of Dai Zhenzhe, and seeks to make a sympathetic comment from the moral and emotional theory to the logical structure of its confusing theory and its broadly correct argument.
1. The emotional theory of “Combining blood and knowledge is one book”
In Dai Zhen’s philosophical system, the new Taoist theory of “Tao pays attention to reason” has provided the basis of the intrinsic theory for its rational and desire view of “reason exists in desire”. In the 博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博官网博� On the one hand, based on the acquired blood and material quality, through continuous progress in acquired learning, we can “learn to advance to the gods.” On the other hand, through the cultivation of knowledge, we can also change the quality and fully exert the beauty of blood and material. In short, blood and mind are a synergistic relationship between blood and mind. It should be “combined with blood and mind and mind” (MZ, page 172), and should not separate the two. to raise a monthly price. Just as Hui Qi criticized, “Later generations treated heavenly and man, reason and desire as their own, and said that heaven is the reason, especially because of the different phenomena of moral and harsh morality and ruthlessness that were increasingly regarded during the Ming and Qing dynasties, Dai Zhen was also very dissatisfied, and he suddenly pointed out: “Now that since we have completely divided the reason and desire as two, we should treat ourselves without destiny as our reason. , the rule of man must be based on the principle of not being out of desire. All the common people who are approachable, cold sorrow, eating, and common feelings of confusion are considered to be very light. “(MZ, page 217) Regarding the moral constraints of the common sense of principle and desire that existed in society at that time, he proposed “the body is easy” and “the body is easy” in a relatively large way.Bringing the Internet‘s closeness, he succeeded in the desire to approach” (MZ, page 197). He regarded the desire to fulfill this problem as the most human nature, showing strong human concern and real criticism.
Dai Zhen’s philosophical thinking about the relationship between blood and mind, The focus is now 5:50, and there is still five minutes to get off work. The view consists of two aspects: one is “natural and certainty, not two things”, and the other is “understanding the certainty, and perfecting its nature” (MZ 1, page 171). The former points out that reasoning is actually the fairness of the desire itself and how it can be realized justly. The natural desire and certainty cannot be completely separated, let alone 博官网 is opposite. The latter specifically points out that people can fulfill the moral principles while meeting the needs of natural lust, and become natural. The unity of certainty. In Dai Zhen’s philosophy, the two concepts of “natural” and “necessary” are similar to the correspondence between “reality” and “responsiveness” in Oriental Ethics. “natural” refers to the natural nature of human beings, which includes both “blood and energy” and the innate desire , it also contains the acquired material function of “knowledge” that can be kind to love others, distinguish between short and short, and distinguish between beautiful and ugly. In addition to natural desires, the acquired “knowledge” talent of moral feelings and moral sensibility is also included, which is the most special place for Dai Zhen’s natural concept. The concept of “knowledge” with acquired moral and emotional intentions is between nature and certainty, and is the bridge used by Dai Zhen to communicate the experiential realm of desire and the rationality of the essence. As long as “knowledge” can be eliminated from natural nature and only the need for lust, then Dai Zhen’s Mencius’s nature good commentary will be lost because of The acquired moral sense is based on the basis of the meaning of lust. The existing Dai studies often do not pay attention to this. As for “must be sure”, Dai Zhen often says “good is certain”, “reason is not other, but it is certain” (SS