【楊喆】解一包養網心得讀孟子“義利觀”：見利要思義 不義則不為

requestId:68499a9783b7f3.15448609.

Title: It is appropriate to be a good idea—— Thoughts on Mencius’s Improving Power

Author: Yang Zhe (Nanjing Major)

Source: Fenghuang National School

Time: Confucius was in the 2568th year of the first lunar month, Wuchen

              Jesus February 10, 2017

“Mencius”

Idiomism is a specific ethical norm and moral standard. It is the supreme truth in the hearts of the Chinese people over the past thousands of years. It will still have profound real meanings and universal values ​​tomorrow.

In the long and vast history of Chinese traditional thinking, generations of Confucian intellectuals, from Confucius and Mencius in the war period to Dong Zhongshu in the Han Dynasty, Zhu Xi in the Song Dynasty, Wang Yangming in the Ming and Qing Dynasties, and other generations of Confucian intellectuals have never had a clear idea of ​​”interest in power”. Confucius once said in “Theory: Li Ren”: “Rectification of people is used to express power, and gentlemen is used to express profit.” He clearly proposed the social attributes of “profit”, which laid a deep foundation for Confucianism’s belief in profit, and continued to spread in later generations. Mencius admired the “meaning” of “grape”, proposed the way of sacrificing one’s life to choose, and emphasized that “meaning” is a goal that people should seek. “Mencius: Gaozi 1” says, “Life is what I want; meaning is what I want. Both cannot be achieved and sacrifice life for meaning.” It tells us that in the decision between “life” and “right”, “profit” and “right”, we should give up “life” and “right”. In his “benevolence” thinking, although “benevolence” inherited Confucius, “benevolence” has a conceived and independent nature. The “shamed and evil heart is the beginning of meaning” mentioned in Mencius’ humanitarian theory shows that “shamed and evil heart” is the beginning of “shamed and evil heart”. In addition, Mencius linked “benevolence” and said: “benevolence is the heart of man; benevolence is the road of man.” That is to say Baoying meaning “Ren” is the heart of man, and “Yi” is the way of man, and “Ren” is now in the heart of man, that is, the acquired quality of man; while “Yi” is now in the behavior of man, that is, the acquired behavior of man. Therefore, he advocated “being benevolence and meaning”, and believed that only those who have studied the truth in the acquired world can truly become a kind person on the basis of the acquired world. He compared “meaning” to “people’s road” as the most basic goal that one should seek in his life.

Then, Mencius hoped to develop “yi” into a fantasy personality and used “yi” to judge people’s pursuit of “profit”. In Mencius’ fantasy society, “一” should lead people’s value view, and think about profits, but not about distortion. As Mencius: The Soul-Supreme says, “It is not a matter of taking it if it is not something”, it is an unruly behavior to obtain something that should not be attributed to oneself. What we have gained here is that personal interests and small groups can even rise to the national level of goodness. As mentioned in “Mencius·The Heart of the Heart” “The War of Age” is “the war of age”. In Mencius’s eyes, the conflict between age countries is all the pursuit of their own interests, and it is not unreasonable. This is compared with what Confucius said, “It is rich and expensive, and it is like a floating cloud to me”, and it has risen from the “point” of personal meaning to a new level of national power. Therefore, the “meaning” that Mencius sought is a standard that should be adhered to when life, virtue, goodness and morality conflict with each other, a value view of “the superiority of Tao is preceded by profit”.

Mencius’s image

Mencius’s moral view also states that “intellectual” is also a constraint. Inclusive NetworkAccording to the “meaning”, people can meet the various confusions of the air to the outside world, and achieve “doing what they do not want what they do not want what they do not want what they do not want”, and reach the level of complete self-discipline and self-control and self-righteousness. For example, “Reside in the vast territory of the whole country, establish the right position of the whole country, and follow the great road of the whole country; be frustrated, follow the common people; be frustrated and follow the way; be frustrated without being disappointed, and be frustrated without being rich, be frustrated without being moved, and be mighty without being defeated without being defeated” (Mencius, Teng Wengong 2)), this great road of the whole country is oneIn Mencius’s view, the words and deeds of such great people must be in line with morality. This can be seen in the sentence “Mencius: Leaving the Mother” that the great people are those who are righteous in the place of righteousness. They use “right” to restrain their own behavior and truly achieve the way of righteousness. Only the meaning is from the point of righteousness. If we link these with the “meaning is suitable” in “Doctor of the Mean”, we will find that “meaning” is actually a standard that can restrain people’s behavior and make people’s behavior benefit.

From the above, Mencius’s “natured” is not only a standard for restraining us when dealing with people, but also a value view with superior moral integrity, which is a fantasy personality. So in what era was Mencius’s “profit view” proposed? What developments did later generations make on “interest view”?

Contrary to Confucius who proposed “benevolence” at his age, Mencius was in a war era where the conflicts at the level of governance were intensified and the triumphs were broken and the glorious. In order to seek more territory and people, the marquis and states met each other, and the annexation and war continued to come, and they were living in miserable life. In the midst of the movement, people’s thinking and actions were not restricted, but society lacked a kind of personality of morality and law. Therefore, while absorbing Confucius’ rich thoughts, Mencius took “benevolence” as the basis, summarized the essence of the ancestors and developed their own unique “meaning”, and Mencius’s “meaning of power” should be born. Baowoman

There is a passage in “Big School” that has many similarities with Mencius’ “Is it necessary to say “li”, “Mencius said: “A horse rides without observing chickens and pigs, and a house for cutting ice.” Don’t live in cattle and sheep; a family of hundreds of chariots do not live in the ministers who gather. If there are ministers who gather in the house, there are secret ministers. ’This means that the country does not regard profit as profit, but uses meaning as profit. “Mengzi believes that scholars, officials, and families do not need to consider the benefits of many animals, and the family of the Baicheng Juhou should not have ministers who search for money. A country should not be rich. href=”http://twlovediary.com/”>Baoxiang Sweetheart NetworkSmall profit is profit, and Tao should be profitable.This is a way of governing the country after Mencius’s “Why should it be profitable? It is also a kindness and morality” that “persisting domineering and implementing tyranny” is the first and “obtaining long-term benefits” is the same as that of Mencius.

At the time of the Han Dynasty in later generations, Dong Zhongshu also made major contributions to the relationship between “investigation of pipelines” and “profit” evidence. He pointed out that “heaven is born to man, and it makes it liven up and profit”, believing that a life generation is a unit that combines “profit” and “profit”. In “The age of the age of the dew should not be benevolence to the King of the West, Yue,” there is “A benevolent man, correct the way and do not benefit, and cultivate the principle of “the reason is not urgent”, which also contains the philosophy of “taking morality first and not self-interest” by the benevolent man.