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About the Confucian philosophy’s life worship – taking Confucius’ joy as the middle ground
Author: Zhang Peigao (Special Research Officer of Sichuan Major Philosophy) 2023 Issue 9
Abstract: With the addition of experience and the further development of cultivation, Confucius in his late years said that “he is a human being, he is tireless in learning, he is not tired of learning, he forgets to eat, he is happy and forgets to worry, and does not know that old age will come.” The “letter” here is of course brought by “learning the Tao” and “authors”. This is actually the connotation of Confucius’s joy, that is, the learning and pursuit of “Tao” is internalized as the worship of life, and then used to guide and implement it. The worship of life is beyond fame and fortune, so it can tidy up people’s hearts. Specifically, it influenced the behavior of scholars in three aspects: First, the meaning of giving scholars life. Second, give scholars the advancement of their lives. Third, the purpose of giving scholars to academics. This thinking has a profound impact on future generations. Whether it is the “happy place in famous religion” or Fan Zhongyan’s “Piao Si Yan Zi’s heart is still happy” are both inheritance of this thought and deeply influenced the scholars at that time and later generations. The theme of Song and Ming Technological Studies was actually initiated by Fan Zhongyan.
Confucius was extremely disappointed in his life, whether in his career or in his career. In his career, his father died shortly after his birth (“History Records” says: “Qiu was born and his Shu Liang died” [1] 317). When he was more than ten years old, his mother died again①, and thus became an orphan. He is both humble and humble, and is bullied by others. If a woman is bullied, she will publicly bully Confucius, saying, “The Ji family is not afraid to give birth to a son”[1]317. In the work, in order to promote and follow his own academic statements, I kept wandering to Zuhou, but as long as Confucius did as he could, he not only touched his nose, but also was trapped and felt the worries of life. At the same time, Confucius’ unlucky career was met with emotionless laughter from many experts. However, Confucius was not defeated by various predicaments and always adhered to his own business. Therefore, he had the generous and tragic tragedy of “the birds cannot be together with the same group. The whole country has the Tao, but the hills cannot be easily” [1]323. The key question now is, in the face of many blows, why could Confucius stick to his own business like this? The most basic reason is that Confucius not only believed in his own teachings, but also regarded it as a worship of his own life. This also affects his door life, which affects the conversation with the door life and his door life’s words and deeds, especially the “Kong Yan’s Joy” that is relished by future generations.
1. “The joy in this place” and “not changing the joy”
Kong Yan’s music (also known as Kong Yan’s musical location) are first seen in “The Book of Songs”. Is this dream of “Shuer” true or false? Do you regard it as a stone for the purpose of the knowledge competition? Said: “FoodIf you eat sparsely and drink water, bend your arms and lie on it, you will also enjoy it. It is rich and expensive in disrespect, and it is like a cloud to me. ”[2]465 “Yong Ye” read: “Yuan Ye” is like returning! A food and a scoop of drinks, in a humble alley, people don’t feel sad, and they don’t change their joy. “Yuan Ye” is like returning! [2]386 From a literal perspective, it seems that the “happiness” of the two students is derived from “Silly Lef=”https://sites.google.com/view/sugardaddy-story-share”>Sweetheart Garden” “官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网
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� Being in and paying is what people are betrayed; if you don’t get it by your own way, you won’t go. ”[3]232 Here, it not only determines the justice of seeking wealth and being rude, but also points out the principle that we should adhere to when seeking wealth: seeking “rich” with “Tao”. The other remarks in “Shuer” express the same attitude of Confucius: “We can seek wealth, even if we are whipping, I will do it. If you don’t want to ask for it, you will be what I like. ”[2]453 The explanation of this is still literal, and there is no touch or key problem, that is, why Confucius is “le”? If “le” is just a foundation that gains wealth through fairness, then the connotation of this “le” and the scope of its connotation are the same. When narrow, most basic problems cannot be fully met with real problems. The common situation of a real life is that the seeker spends a hundred times as much effort as possible, but it is incapable of being rich. From a philosophical perspective, he can handle various problems or reality. Things that are like images must be something that goes beyond specific problems or phenomena. Confucius called this thing “Tao”. In this regard, he had many words, such as “A correct person’s food without seeking food, no seeking peace, and quick-witted things and careful in words, there is a way and correctness, which can be said to be a good student”[3]52. Here, although Confucius did not associate “seeking Tao” with “happiness”, he had the words “benevolent people will live in the mountains”[2]408 and “unkind people will not make a settlement with their growth, and they will not make a happy life with their growth”[3]228. And “benevolence” is what Confucius said <a The most important content of "Tao" is, as Zeng Zi said, "The benevolent will be happy with the Tao, and the wise will be beneficial to the Tao" [3]228.
Zeng Zi said, “Loyalty and Forgiveness”[3]263 As the focus of Confucius’ “Tao”, although there is no record of whether Confucius can agree with the “Speech” in “Theory”, ConfuciusBaocai Sweetheart Network defines “benevolence” more clearly, such as “a benevolent person, who wants to stand up and stand up others, and who wants to reach others”[2]428, “Do not do to others what you do not want others to do to you”[4]824. The former is the absolute meaning of “benevolence”, and the latter is the absolute meaning of “benevolence”, which is actually the so-called “forgiveness”[5]1106. “Loyalty” is also the content of “benevolence”. The chapter on “Zi Lu” says: “Fan Hao asked benevolence.” The Master said: “Respect your residence, be respectful, and be loyal to others.” Even though it is too barbaric, it cannot be defeated. ’”[4]926 As mentioned above, it can be seen that although Confucius did not explicitly state the specific object of “letting”, on the one hand, Yangzi has combined “benevolence” and “letting” together, and on the other hand, his life also used “loyalty and forgiveness” as the key to “the Master cares for it”. At the same time, “benevolence” appeared the highest frequency in “Theory”②, so there is sufficient source of information that Confucius<a The object of "letting up" is "Tao".
Yanghui is Confucius’ favorite and valued student. According to common sense, he should be the most loyal to Confucius and inherit Confucius’ thoughts and temperaments. But unfortunately, there is no record of the content of “letting up” in “The Book of Thoughts”. Of course, it can be seen from the words “no good to attack good, no sacrifice” [3]353 href=”https://twbabydating99.com/”>Baozhuang As for his political management concept, he can also know his higher cultivation from Confucius’s evaluation of “The person who is good at learning, does not get angry, and does not pay attention to it”[2]365, but he did not associate it with “lei”. However, in the Han Dynasty, Kong Anguo had a clear explanation of the content of his joy: “The pure joy of the road, although he eats in a shabby alley, he will not change his joy. ”[2]387 The explanation of Kong’s family should be influenced by “Korean Poetry External Translation”. The book:
Confucius replied, “If you are a low-class family, why not be an official? “He replied, “There are fifty cubes of fields outside the country, which is enough to give porridge. Forty pieces of land in Guo’s area are enough to make squid. Playing the piano is enough to play by oneself, and the master learned it is enough to enjoy it, and he is unwilling to serve. I wish to be as rich as wealth, as valuable as precious as wealth, without courage and strength, and with the road of friendship, I will never be in trouble, and I will be able to do it without a TC:
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