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Huang Zongxi’s commentary on Mencius’ moral philosophy and its characteristics
Author: Guo Meihua (produced by Shanghai Institute of Financial Humanities, and a researcher at the Institute of Modern Thought and Civilization of Huadong Teachers)
Source: “Philosophy Research”, Issue 09, 2019
Time: Confucius was in the 2570s, Jiashen, November 18, Jihai
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Huang Zongxi explained Mencius’s moral philosophy, although it was generally within the framework of Song and Ming dynasties, but in the specific commentary, there was a self-conception that separates the state of ethics from the natural world, and had considerate reflection on the intrinsic theory. On the one hand, he releases the leisure of the natural world from the confinement of the ethical world, and on the other hand, he also reduces the human being from the concept of broad intrinsicity that transcends. In this way, he made a novel interpretation of both Kung Fu and the theory of nature, that is, not simply regarding the self-confidence of self-confidence as all of Kung Fu and the theory of nature, but rather highlighting the content of Kung Fu and the theory of nature, including the dimensions facing natural and peaceful opening.
Huang Zongxi’s self-reported “Mencius” is because his teacher Liu Zongzhou lacked “Mencius” for the four books, so he thought about the teacher by himself. href=”https://twsweetdiary.com/sweetdating520/”>Baohao.com only understands and writes in subtitles: “The ancestor Liu Zi had “Statement” in “Big Learning”, “Safety of the Mean”, and “Study of the Scholars” in “The Discourse”, all of which were sent by his subtle words, and “Mencius” without success. Xi read “Liu Zi’s Book”, and was in a long and rough understanding of the past. href=”https://sites.google.com/view/sugardaddy-coding”>Maintain the price of one month The main point of the teacher, to determine the meaning, and because it was seven volumes of “Mencius’s Talk”, to supplement what he had not prepared or could not be defeated When there is no income or expenditure, wait for the master and teacher to learn about his sarcasm. “(“Talk of Mencius”, see the first volume of “Children Huang Zongxi Selection”, page 48. The following quotation is only the page code) Although Huang Zongxi was “a proxy teacher made a speech”, he was also influenced by his teacher in terms of view, but in fact, “Talk of Mencius” is the physical manifestation of his own thinking. (See Liushuxian, page 134) In the eyes of ordinary writers, Huang Zongxi had the contradiction between “full six combinations is the heart” and “full six combinations is the atmosphere” (See Shen Shanhong’s “Preface to the Selection of Huang Zongxi”, pages 13-23), which shows the reconciliation of Huang’s philosophy in terms of certain meaning.But staying in a discussion stand, these two are not a simple problem of distinction or boundary, but rather a more fundamental moral preservation problem. 1
In history, in the commentary on Mencius’s moral philosophy, Su contains two fundamental contradictions: one is the contradiction between moral preservation and the universe, or the contradiction between the domain of ethical existence and the naturalness of leisure. This contradiction is that in the mainstream of Confucianism in the Song and Ming dynasties, the years and the years are often highlighted in the form of intrinsic-universe theory. The form of the original-universe theory does not simply and cannot justify the existence of the person himself, but also conceals and obscures and obscures the peace of the entire world. First, the conflict between the acquired body and the real kung fu, or perhaps the conflict between the existence of real life and the super experience or the acquired body. The acquired body may go beyond the real body, and the life of a living life is actually contrary to life. Huang Zongxi was invited by his friend at the last moment to divide the domain of ethics and exist. It is natural, and restricts the scope of the intrinsic theory form, and differently settles the sayings of “full six harmony is the mind” and “full six harmony is the atmosphere”, and releases the leisure of the entire abortion world from the head; and in the dream of kung fu discussion, Ye is forced to witness the whole book with his own eyes. The content is mainly about the heroine’s discussion, which regards the lifestyle of life as real kung fu, and uses the aura of life to continue to move, and eliminates Ling Yue’s own acquired body or beyond the reality. Furthermore, in understanding the problem of nature goodness, based on the distinction between the domain of ethical existence and the naturalness of leisure, Huang Zongxi emphasized that the realization of life existence of life and life is the starting point of human nature; and the continuous movement of life and life is the subject’s self-determination of the goodness of life and life. Only by determining the perspective of the life-actual activity can we understand the good nature fairly. Huang Zongxi clearly emphasized that good nature is only about the existence of man himself, and not about the whole universe and all other things; and the innate nature of human beings is the constant behavior of doing things, which is the good self, and the most basic life is not considered evil. From then on, in his comments on Mencius’ nature and philosophy of morality, Huang Zongxi gave him a new understanding.
1. The state of ethics and the transformation of peace
Simply put, the problem of “why is this world” is not the middle between Confucius and Mencius. However, in the subsequent development of Confucianism, from the two Han to modern new Confucianism, they all tried to solve the relationship between the ethical world and the natural world in theory, and adopted the theory of unity between man and nature in the general direction, that is, to lay the foundation for the existence of human beings and nature by ethicalizing the six-mature world in intrinsic theory. The biggest problem with this approach is thatOn the one hand, the existence of self-confidence eliminates the world’s leisure dimension; on the other hand, the real existence of human beings is destroyed by the original concept. Huang Zongxi talked about Mencius’ philosophy, based on the overall framework of the Song and Ming dynasties, to nourish emotions that is, the gas-based organisms that discuss the six-in-one integration based on the merit of human beings themselves have ethical meaning.
The opening of “Mencius’s Words” says: “The Liuhe takes biological as the heart as the heart, and benevolence. The movements and actions are ever-changing and uneven, which is meaning. Benevolence is Qianyuan, and Yi is Kunyuan. The destruction of Qian and Kun cannot be considered as the Liuhe. Therefore, the reason why the country is governed, the reason why the whole country is peaceful, and the meaning of benevolence is not other ways… The seven chapters take this as the head: ‘There is no benevolence and the person is not loyal, and the ruler is not only the right.’. It is just that the function of benevolence and righteousness is the function of Liuhe. The Liuhe is always in a constant way, and the people are constantly pursuing.” (Part 1平台的官网49 page) “Mencius” opens the chapter on King Hui of Liang who speaks of benevolence. The original meaning is only in moral-political philosophy, which highlights the color of Taoism, emphasizes the absolute opposite of benevolence, and understands the “major benefits” of benevolence to society and the country (not simply pure benevolence brings utilitarianism, but benevolence prevents the self-contradiction of utilitarianism itself). Huang Zongxi’s explanation follows Zhu Xi’s theory, and directly puts a hat of the original-cosmic theory on the existence of human ethics to lay the foundation for Liuhe and human ethics. Zhu Xi explained this chapter: “Benevolence is rooted in the inherent nature of human hearts, and is the common law of heaven. Benefiting hearts are born from the appearance of things and me, and the selfishness of human desires.” (Zhu Xi, page 202) Zhu Xi explained “The Heart of Unbearing People” in “Public Sun Chou”: “Liuhe takes biological as the heart, and the things that are born are each obtained from Liuhe’s biological hearts as the heart, so everyone has the heart of unbearing people.” (Similar to the above, page 237) Zhu Xi explained the first sentence of the first chapter of “The Doctrine of the Mean”: “The Destiny of Heaven discovered her hand when the fan discovered her hand in a photo of her ejaculation. When he was wearing a wedding ring on his finger, he said: “Heaven uses the five elements of the yang and the yang to produce all things, and the air forms shape, and the principle is also taken.” (Ibid., page 17) and summarized the purpose of the first chapter of the Doctrine of the Mean: “The origin of Tao comes from heaven and does not make things easy, but in
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