【周海春 榮光漢】論孟子之甜心寶貝一包養網“義”

Content summary:Mencius’s “meaning” is developed by nature, and takes “shamed and evil heart” as the “end”, which is hidden in it and related to the nature of nature, and is broad-minded beyond the internal and external divisions of the object relationship. As the “meaning” of “people’s way”, it is also the development of the power of good nature, which expresses not only the thinking and seeking of goodness, but also the natural resistance to evil. The way of meaning has not only been implemented to the human relationship that seeks according to the nature of mind, but also recognizes the physical and sexual intercourse of color. Mencius used this to draw the human order of “Yi”. Yi through the great aura, it forms the condition of becoming a balance and the way to gain the heavenly title; Yi finally comes to “nature” and “heart”.

Keywords: Mencius/Yi/People’s Road/People’s Elegance/Mentality

“Yi” is the focus model of Confucianism. What thoughts does Mencius’s “meaning” include? There has never been a clear thought in the academic world. In fact, Mencius’s statement on “meaning” is rich and highly conscientious. To master this kind of connection, it is not enough to simply discuss “distinguishing the meaning of profit” or “inside the meaning” and “outside the meaning”. It is necessary to have a whole view and find the inner connection with the leading nature in the relevant statements, so that the soul of Mencius’s thoughts of “intellectuality” can be revealed.

In Mencius’s various accounts about “meaning”, the most obvious statement of his thinking soul is the “man road”. “Mencius: Gaozi 1” says: “It is the way for people to go.” Mencius was also moved by the way for people to “put aside their way and not make it.” The “way of people” mentioned here does not refer to people walking, but to the path of life. The road of life needs to be guided by value, and needs have correct goals. The purpose of this correct tag is “yes”, “good”, while the purpose of an incorrect tag is “non” and “bad”. The purpose of a person being able to distinguish his or her correct life style is his or her main nature. “Save the way but not let go” can be explained as: “Give up that right path without leaving.” (Yang Bojun, page 206) Mencius’s confirmation is again called: “Yi is the right way for people.” (“Mencius·On the Mother”)

“The right way” has already been set up to be the right way for people to deviate from the right way. This is To keep a monthly priceWhat kind of life path should you think is “what is the right way to keep a net car and horse taxi”? Obviously, you should also explain it in combination with other statements. “Mencius: Wanzhang II” also says: “Tradition is the road; gift is the door; only the right person can do this way, and income and expenditure is the door. “The so-called right path should be the way to open up by the meaning itself. “The way is from the way” means the way. The king said that it is not the way of people, but the way is the way of people. “This ‘road’ is the way in the heart, not the way of the whole country”; “Except for meaning, it is not the way. It is not a road without a road, it is either a path, or a path, and the way of birds with a bird is not a road for humans. “(Wang Fuzhi, page 689) Identity itself is the road, and people are walking on the road of righteousness, which is the right way for people. Therefore, the reason is to be benevolent and righteous, rather than to benevolent. “Mencius: Leaving the Mother II” says: “Shun is wise in the common things, observes people’s integrity, and acts from benevolent and righteousness, which is not to benevolent and righteousness. “The meaning is directly the essential regulations of human beings, “a shameless heart is not human beings.” (“MengBaozhuangzi·gongsheng Chou》＋)

“Road” and “Tao” are combined as paths. The image of the path has “yes” and “fore”, without restrictions, and there is also a space for unrestricted passage. Since the road always comes from this and that, then the relative starting point and Final. What is a “path”? Heidegger said: The path allows us to go into something related to us or to convey us. The path allows us to reach something related to us, and we have been hooked into this range of things related to us. “The path is something that allows us to go through, and it leads us to something that extends to us because of being related to us. “(Heidegger, page 1100) That scope and goal is “Safe home”. “Ren, people are safe home.” ”(Mencius·On the Episode 1)

1. The end of meaning

Mencius had several key words about “一” that required to clarify their relationship. Regarding the relationship between “一一” and “shamed and shameful”, Chen Dao gave an explanation: “The ‘shamed and shameful heart’ is more important than the non-action aspect, and everyone should be ashamed and unwilling to do it. ‘Yi is the right path for a person’s body’ is more important than the action. If you do something, you must follow the right path. Therefore, the meaning of shame and the meaning of the right path can be explained by two aspects of the same thing. “(Chen Dao, page 42) If you use the meaning of the way as a thread for assessment, and the meaning as a way, “end” means a shameful heart. “From this view, a heart without hindrance is not human; a heart without shame is not human; a heart without hindrance is not human, and a heart without slackness is not human. A heart that is obsessed is the end of benevolence; a heart that is ashamed is the end of meaning; a heart that is resigned is the end of favor; a heart that is long and short is the end of wisdom. People have four ends, and they have four bodies. There are four endsBut those who say that they cannot overcome the situation are self-reliant; those who say that the king cannot overcome the situation are self-reliant, they are self-reliant. ” (Mencius: Gongsun Chou 1) Here, Mencius regarded the “heart of obsession” as the “head of benevolence”, the “heart of shame” as the “head of righteousness”, the “heart of resignation” as the “head of gift”, and the “head of shortness of longness” as the “head of wisdom”, and the list was in the order of “benevolence”, “right”, “gratulation” and “wisdom”.

In another place, Mencius said: “Everyone has a heart of obsession; everyone has a heart of shame; everyone has a heart of respect; everyone has a heart of shortness. A heart that is obsessed is kind; a heart that is shameful is righteous; a heart that is respectful is kind; a heart that is long and short is wisdom. ” (Mencius: Gaozi 1) Regarding “Duan”, Zhu Xi explained: “Duan means brilliance. Because of the emergence of the emotions, the nature can be seen, and the view is seen in the middle and visible outside. “(Zhu Xi, page 45) “The end” is “embroidery”, and the shameful heart is a meaning that is revealed, and the meaning is hidden in it. The meaning contained in the shameful heart is related to the essence of the nature.

“The meaning” has itself developed a process of spirituality, and is naturally internal to the human body. Mencius did not clearly put forward the “inner” saying, but he positioned the meaning of Gaozi as “outside”. ” Therefore, I say, ‘Gaozi has not had any knowledge of the meaning’, because it is outside it. “(Mencius: Gongsun Chou 1) When Meng Youzi asked Gongduzi, he mentioned Yi Nei, saying, “Meng Youzi asked Gongduzi, “Why is Yi Nei?” ’ said: ‘I respect you, so I say it to you. ’” (Mencius, Gaozi 1) According to the statement of the text, the focus is not to describe Mencius’s “meaning” as “meaning”. “‘meaning’ is a major destiny in Mencius’s contemplation. “(Tsui Hark, page 39) This statement is not very accurate.

Mencius opposed Gaozi’s extrapolation. What kind of academic statement is Gaozi’s extrapolation? “Who is he and I am older, it is not that he is older than me. I take the other person to be white and I take it white, so I think it is outside. ”(“Mencius: Gaozi 1”Sweetheart Baobabaobaobaobaobao.com) From this explanation of Gaozi, “一” includes two aspects. On the one hand, it is the subject of “my eldest” and “my white&#82