requestId:684c3e3166c3d4.29352189.
National Belief: Confucius’ Communal Thinking
Author: Zhu Cheng (provided by Huadong Teacher Fan Dao’s Department of Philosophy and China Modern Thinking Civilization Research Institute)
Source: Author Author Authorized by Confucian Network, Original “History of Chinese Philosophy” No. 5, 2020
Content Summary:Community is a main direction of Confucius’ philosophical thinking. “Benevolence” is the focus of Confucius’ common thinking. “Benevolence” is both the existence of the individual and the ultimate principle that it needs in public and political activities. Under the guidance of the principle of “benevolence”, political leaders use public power with their virtue and virtue and obtain welfare for the public. People stick to the “gift” standards in their public careers, and specifically define them in various career scenarios, using them to accompany, live in towns and participate in politics. In addition, Confucius hopes that saints and righteous people with “benevolence” virtues will actively develop their talents and qualities, and strive to realize the fantasy of social groups and individuals’ self-suitable public careers.
Keywords: Confucius; common personality; benevolence
As a philosopher who is full of practical concern, Confucius’ focus on his thinking is: what is a fantasy career and how to realize this life? What kind of influence should an individual develop in his fantasy career? How should individuals cultivate themselves to better promote the cooperation of the group and the best order? The above questions actually point to a different expression: For individuals, what is a fantasy public career and how to realize a fantasy public career? As we all know, in traditional society, public career includes activities such as political activities, social coming, and gifts and memorials in public spaces. According to Confucian fantasy, the subject of these activities should be the body of mind moral principles, value concepts, and setting their own words and deeds according to certain criteria. Therefore, in order to realize the fantasy of public career, there are two conditions: one is the individual of fantasy, and the other is the rules of fantasy public activities. In Confucius’ philosophy, the individual needs to establish the basic principles of “benevolence”, while the public standard of fantasy is “gift”. Taking “benevolence” and “gratulations” as the center, Confucius provided a model of fantasy public career. Confucius’ thoughts and answers to fantasy public life also formed the foundation for later Confucianism to address these problems, and thus became an angle for us to understand Confucianism. Public career is the basic style of human life, and it survives beyond historical periods and ethnic groups. How to pass a fantasy public career is still the focus of tomorrow’s philosophical thinking. From this point of view, the common thinking of Confucius was pointed out from the head and analyzed and evaluated, and then the Confucian philosophy’s thinking meaning for modern society is still necessary.
1. The principle of benevolence in public career
Confucius’ public thinking starts with the basic principles for public career and people. This principle is both broad and broad.Nature is the internal basis of what a person is; it also has a practical public nature in meaning, and is a real standard for the public to operate and public development. Confucius was very concerned about this and hoped to operate with power and build a principle of adaptation for people. In Confucius, this principle is “benevolence”.
As well known, “benevolence” literally means the emotional relationship between people. “Fan asked benevolence, and the Master said, ‘Love people’.” (“Speech·Yuanjing”) “Love people” means caring, respecting, and loyalty to others. This is not only suitable for private family careers, but also for public social careers. It is called “living in the door, promoting filial piety, giving birth to fraternity, believing in mercy, loving in the public, and be kind.” (“Speech·Study”) Specifically, in the private family career, “benevolence” represents specific moral principles such as filial piety, mercy, and mercy. In the public career, “benevolence” represents specific moral principles such as respect, respect, loyalty, friendship, broadness, welfare, and trust. In Confucius’ view, the fantasy public life is the principle of “benevolence” to be followed openly and comprehensively. In order to be followed and implemented, one can sacrifice one’s life. “A kind man and a kind man do not seek survival to harm benevolence, and he will kill himself to achieve benevolence.” (“Speech: The Spirit of the Spirit”) Of course, in his actual life, Confucius also realized that people often do not regard life as “benevolence”. “The Master said: ‘It is better to be approachable to benevolence than water and fire. Water and fire, I have seen it and died. Those who died without seeing benevolence. ’” (“Speech·Wild King”) But even if Confucius was excited, he did not give up on his desire and spread of “benevolence”. He hoped that people could put “benevolence” in the most important position and remain unswerving. “When a righteous person is not rude to benevolence, he will take the liberty and be liberal.” (“Speech·Li Ren”) Specifically, in Confucius’ philosophy, for individuals participating in public careers, the principle of “benevolence” is now in many aspects.
The first thing is to establish the principle of “benevolence” in your mind. Public career is composed of the combination of differences among individuals. For Confucianism, the individual character that is revealed is the cornerstone of all public and private careers. In other words, the condition for whether the principle of benevolence in public career can be implemented lies in whether the individual can have the character of “benevolence”. “The Book of Confucianism” mentions: “Yuan Jing asks benevolence. The Master said: ‘It is benevolence to be regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained after the regained href=”https://twsugargirl.org/”>Baocai website王子 said: ‘Although I am not sensitive, I will talk about this.’” (“Speech·Jingyu”) In Confucius’ view, “national benevolence” is a fantasy state of public career. , and its condition lies in whether the individual itself can act according to “benevolence”. This depends on whether the individual can “respect and sweetness” and “be kindness for oneself”. The moral status of the society depends on the moral cultivation of the individual. If everyone can restrain itself according to the gift, then the beauty of “the nationwide benevolence”Fantasy can be realized. It is precisely in this meaning that Confucius said, “Is benevolence far away? If I want benevolence, then benevolence is attained.” (The public life produced in “Theory: Shuer” is based on the personal moral qualities and qualities of the individuals, especially those with certain public influence, whose qualities are for the public life. href=”https://sites.google.com/view/sugarpapa”>Baobao.com VIP means more serious. “Zi Zhuan said, ‘If you have a broad mind and can benefit the people, what is it like? Can you be kind?’ The Master said, ‘What is the matter with benevolence? Is it a saint? Is it a traitor? Is it a traitor? Is it a traitor? Is it a traitor? A benevolent person who wants to stand up and establish others, and he wants to achieve others. It is only a way to be benevolent. ’” (“Speech: Yongye”) In Confucius’ view, “giving wealth to the public” and “establishing people” are not only the consequences of “benevolence” and also the motivation of “benevolence”.