一包養app【馮兵】朱子論“孝”

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Zhu Xi’s “filial piety”

Author: Rong Bing (Huawei Institute of Philosophy and Social Development)

Source: The author authorized the Confucian network to publish, original “Philosophy Research” 2021 Issue 1

Abstract: Zhu Xi’s filial piety is based on the “Four Books”, “Treasures” and “Filial Piety” and other pre-Qin and Qin-Han literature, and integrates the essence of Confucian filial piety, and has a comprehensive quality. Zhu Xi used the “reason-elegance” structure to prove that filial piety is in accordance with the legal principles, and used the “reason-elegance” structure to determine the exercise mechanism of filial piety and the “earning of the middle” from authority as the principle of filial piety. Based on the understanding that filial piety and younger brothers are the “start of benevolence”, he summarized the meaning of filial piety from the two aspects of mind and nature and politics. Zhu Xi’s filial piety has shown the characteristics of both the use of the public and private sectors and the public and private sectors, and is not the source of the theoretical thoughts of foolish loyalty, filial piety and filial piety in later generations. “By modernizing the baptism”, the reconstruction of a new filial piety system in the current Chinese society is still a major and urgent task.

Keywords: Zhu Xi; filial piety; benevolence; “reason-elegance”; “reason-gift”

In the view of Confucianism, bloody love is the cornerstone and starting point of building a large body of human nature and society. Therefore, bloody ethics will never be destroyed. In the bloody love, the relationship between parents’ descendants is the most important point, and the corresponding moral character is “filial piety”. “Filial Piety·Three Talents” believes that filial piety is “the meaning of heaven, the meaning of earth, and the approach of approach”. “Filial Piety·The Origin of Zongming Yi” also says: “Filial piety is the foundation of virtue and the origin of teaching.” “Filial piety” regards filial piety as the most basic and source of education for the three talents of Liuhe people and the integrity of human beings. Therefore, its “Sacred Governance” says: “The nature of Liuhe is expensive, and people should not take care of filial piety in filial piety”, and considers filial piety as the most important model of virtue in human beings. Even though Confucians (especially the two Song dynasties as the best) have doubts about the book or text of “Filial Piety”, such as Cheng said: “But the text of “Filial Piety” is suspicious.” (“The Collection of Two Chengs”, page 168) Zhu Xi even believed that “Filial Piety” is not the words of a sage” (“The Complete Book of Zhu Zi” No. 17, page 2828), but Zhu Xi said that “the nature of the six-member” People are expensive, and no one is more filial than filial piety” is not denied. They say, “These two sentences are good” (same as above, page 2827), and feel that “the ancients looked down upon filial piety and brotherhood. ‘The greatest filial piety and brotherhood is to the gods and light in the world’ is like this.” (“Zhu Zi’s Complete Book” No. 15, page 1821) The same sentence “The greatest filial piety and brotherhood” comes from “Filial Piety and Brotherhood”. It can be seen that Zhu Xi just “represents “Filial Piety” as a book that talks about ‘filial piety’, rather than a complete book” (Chen Bisheng, page 279), he did not highly appreciate the “Filial Piety” as a book, but this did not affect his emphasis on filial piety. Comparing the five sons of the Northern Song Dynasty, he was filial to himThe research and discussions are more sufficient and the attention level seems to be higher.

Zhu Xi wrote “Filial Piety Error” and specially collates and adjusts the metaphysical system of “Filial Piety” from the beginning, but he does less profound theoretical analysis. His discussions on filial piety occur in the interpretation of related texts such as the “Four Books” and “Inner Constitutions” and “Sacrificial Issues” in “Travels”, and have a large amount of time. His daily discussions that focus on nature and kung fu discussions are often carried out with filial piety as an important point.

Zhu Xi once explained the meaning of “filial piety”: “Those who are filial piety respect their ancestors and love their parents, and do not forget the things they have borne.” (“Zhu Zi’s Complete Book” 23, page 3261) When “filial piety” is implemented into specific behavior, “he is filial to parents” (“Zhu Zi’s Complete Book” 6, page 250). And what is a “good deed”? Zhu Xi said: “If you want to be filial, you will know the way of filial piety, how to be suitable for fertility, and how to be gentle and sacred, you can only find it. It is not just a word that keeps the word “filial piety” and can be obtained by 年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年年At the same time, the “why” and “what” of filial piety became the two basic problems that Zhu Xi’s filial piety had to solve.

In Confucian classics, the connection between filial piety and brotherhood (brotherhood) is the most common. For example, in “The Book of Thoughts·Study and Xueer”, a son said: “Filial piety and brotherhood are the basis of benevolence!” This is a classic, so later scholars often discuss it together. Zhu Xi believed that the reason why people often use “filial piety and brotherhood” is because the two are “those who meet each other in connection with things”: “Filial piety is the principle of love. If you are filial piety, you can respect your brother, which is the meaning.” (“Zhu Zi’s Complete Book” No. 15, page 1767) Although filial piety and younger brother are benevolence and righteousness, both are “the foundation of benevolence”. This is because from filial piety to younger brother is the principle of love., it can be regarded as a whole. The key is that the meaning of filial piety and brotherhood is “just one thing” (ibid., page 1823). The “facts and truth” here should refer to truth, and it cannot be simply understood as “Tao” or “reason”. He once told the student Chen Chun, whom he valued: “If you talk about filial piety, you must be the original place of filial piety; if you talk about mercy, you must be the original place of mercy. The same is true for benevolence and respect. Everything is studied from the root, and only then can you find that it is certain, and you will only say that I will practice my own way.” (“Zhu Zi’s Complete Book” 18, page 3685) Zhu Xi’s governance has always emphasized the origin of pursuing the principles, so that we must be clear about the “reason” of filial piety” to understand the “reason” of filial piety.” (“Zhu Zi’s Complete Book” 18, page 3685) Zhu Xi’s governance has always emphasized the origin of pursuing the principles, so we must be clear about the “reason” of filial piety., we should study the “roots origin” of filial piety. In his letter in “Answer Wu Huishu”, he once clearly pointed out: “Those who are filial and who are brothers are fertile, are things; those who are filial and who are brothers are fertile, are the reason.” (“Zhu Zi’s Complete Book” No. 22, page 1912) Filial piety and brotherhood are the principles that both brothers and elders should abide by. The reason behind it is why they are filial and why they are brothers are filial, which is the “root” of “the root” of “the root” of “the “Zhu Zi’s Complete Book” is the reason.

But when Zhu Xi talks about reason, he often mentions the atmosphere, because “the reason is not free from the atmosphere” (“Zhu Zi’s Complete Book” No. 14, page 202), “the whole country has no unreasonable aura, nor has unreasonable aura” (ibid., page 114). In Zhu Xi, theory, as the absolute metaphysical master of the world, is the ultimate source foundation of the universe, has a supreme and unrivalled dominance, and atmosphere is the most basic metaphysical structural element of all things in the universe, and also has an extremely important meaning. Zhu Xi formed the two into a corresponding model, using the binary structure of “reason-emission” to illustrate and construct his entire physics system. In this structure, theory is the dominant, so it is “generated” by reason, but after “generating” and ejaculation, it often “does not care about it” (ibid., page 200), and sometimes it is blocked by it. It can be seen that the two are actually one thing in the real world. At the same time, “the truth is indecent and