【歐陽輝純】持正不阿、扶危濟困和盡職盡責一包養 ——倫理學視閾下朱熹謀事之忠的重要內涵
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Keep the right way, help the poor and do whatever you want.Benefiting women Responsibility
——The important connotation of Zhu Xi’s loyalty in affairs under the study of ethics
Author: Euro-Yang Pure purity
Source: The author authorized by the Confucian network, originally published by Wuling Journal, 2021 Issue 2
Abstract: Zhu Xi’s loyalty in thought has very rich content, and loyalty in affairs is one of its contents. Zhu Xi’s loyalty in his affairs includes three aspects: upholding justice, helping the poor and doing as much as possible. To be righteous does not mean the principle and attitude of loyalty in matters. To support the danger is the main purpose and goal of loyalty in matters, and to be responsible as much as possible is the way and way of loyalty in matters. Although in moral practice, Zhongde’s conduct seemed to be well maintained under the imperial society, he achieved the greatest “loyalty” effort and trial that a scientist could do at that time, which was worthy of praise and admiration by the ancients.
Keywords: Zhu Xi is loyal and virtuous; upright; helps the trouble; and does as much as possible
American scholar Tian Haojie pointed out that Zhu Xi is a philosopher who strives to study moral values, and believes that his moral values are most clearly expressed in classics [1]. Loyalty and virtue are the main content of Zhu Xi’s moral philosophy. His theory of loyalty and virtue is based on the foundation of “nature”, and its content is important. Its content includes loyalty to be a human being and loyalty to things. Zhu Xi’s loyalty in life is important to show the level of morality and ethics, and loyalty in things is important to show the level of standard ethics. Loyalty in things includes three aspects: upholding justice, helping the poor and suffering, and doing everything possible. To be righteous does not mean the attitude and principle of loyalty in matters. To help the troubles is the main purpose and goal of loyalty in matters, and to be responsible as much as possible is the way and way of loyalty in matters.
1. Keeping the right thing is not right
Only right means righteousness. Mozi said: “Yi is righteous. Why do you know that meaning is righteous? There is a rule in the whole country, but there is no meaning. I use this knowledge of righteousness to be righteous.” (“Mozi·Short-term maintenanceTian Zhixia”) Loyalty is often close to or connected with meanings such as justice, justice, and straightness. Therefore, keeping righteousness is not just to “cultivate oneself and practice justice” (Volume 5 of “Korean Feizi·生文”). “Loyalty” says: “If evil is unfaithful, loyalty must be upright. If there is righteousness, then use its ability.” (“Loyalty·Guang is the 11th chapter of the country”) This is a kind heart that emphasizes loyalty and virtue.
Holding righteousness does not mean that when the subject of moral behavior faces the inner world of objectivity, the body appears to be observing the good way of death, extending justice, and not servile.Proud moral energy and ethics. Confucius said: “If you have corrected your body, what is there in politics? If you cannot correct your body, what is like a gentleman?” (“Speech·Zilu”) Confucius also said: “If you have a righteous body, you will not be able to do it. If you have a wrong body, you will not be able to follow it.” (“Speech·Zilu”) Mencius said: “The strong man cultivates his filial piety, brotherhood, loyalty and trustworthiness in his spare time, and serves his father and brother, and serves his superiors.” (“Mencius·Ling Hui”) This is the source of the energy of keeping righteousness and not being upright.” Zhu Xi followed the way of Confucius and Mencius, developed Confucianism, and accepted and reformed Confucius and Mencius’s ideological resources in terms of loyalty and virtue. In the eyes of Confucianism, loyalty means teaching people to be kind. Mencius said: Baocai.com “Divid people to benefit from money, teach people to be loyal to goodness, and be kind to those who gain people in the whole country.” (“Mencius Teng Wengong”) This is the way to keep the right and do good things.
In the current behavior of maintaining integrity and not being able to do things, we must be as enthusiastic as possible. Zhu Xi believed that keeping righteousness is not just about acting impartially and not for selfish interests. Zhu Xi said: “You are as loyal as you are, and you are as loyal as you follow things without any mistakes.” (“Collected and Commentary of the Four Chapters and Sentences·Big Chapters and Sentences”) “Zuo Yu” also said: “Withlessness is loyalty.” (“Zuo Yu·Ninth Year of Chenggong”) Loyalty is to act as fair and fair as you strive to act as fair as possible. As Dai Zhen said: “官网公司网公司网
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公司网Zhu Xi believed that “control of desire” is the most basic method and principle. As long as a person is not moved in front of his eyes and is as calm as water, then it is not difficult to keep upright and not to be upright. Zhu Xi and Zu Zu of the Gate specially set up the “maintaining and nourishing” section when editing “Records of Reflections”. The sixth article says: “The reason why people cannot be satisfied with their stop is to move on desire. If you want to turn to the front and seek to stop, you will not achieve it. Therefore, the way of Gen is “Gen’s back”, and what you see is in front, and what you back is behind is behind, which is what you don’t see. Stop at what you don’t see Cover the amount of goldSeeing, you will be calm without desire to worry about your heart, and stop by it. ‘Don’t take possession of your body’, you will not see your body, you will be selfless. You will stop without me. You will not be able to stop without me, and you will not be able to stop. ‘Walking in the courtyard, you will not see the person. ‘When the courtyard is removed, you will not be able to see the person. ‘When the courtyard is removed, you will not be able to communicate with things even if you are close to it, you will not be able to communicate with things. If you do not contact external things, you will not arouse internal desires. If you stop like this, you will be able to stop, and you will be free from blame for stopping.” (“Records of Recent Thoughts·Survival”) Volume 4) Zhu Xi explained: “It is said that “the back” is “stop what you don’t see”, but I’m afraid it’s already done. …’Stop’ is where the end is stopped. …’The place is the most kind place, like the kind of benevolence of the king and the respect of the minister. ‘Not taking possession’ means nothing, and ‘nothing to see the person’ means not seeing the person. There is no one else, but it is reasonable for this matter. It is only five o’clock and fifty minutes to get off work. also. ‘Gen’s back’ means stopping, ‘Walking in the courtyard and not seeing the person’ means stopping. Therefore, it is said: ‘Stop when you stop, stop when you act, and act when you act. ’” (Volume 73 of Zhu Xi’s Words) Zhu Xi means that “Gen’s back” means that the subject of action should uphold a fair attitude, face the things that are facing each other, and do “not contact with external things, and not indulge in the internal desires.” The important thing about this “back” is to abandon external things in the view of the subject of action. “Ting” means the patio, and “except” means the platform, meaning people nearby. In this way, even “Ting” means “Ting” Eliminate the nearest ones, and can also achieve “not seeing what is close”, or perhaps “going to the court, not seeing the person”. Zhu Xi believes that “control desire” is a basic method and principle for a person to act righteously. The main theme of “control desire” is “stop what is not seen, and keep his heart unwilling.” Zhu Xi said: “Don’t look at the gift, do not listen, do not speak, and do not move the four. ” (Volume 73 of Zhu Xi’s Words) In this way, you can achieve “restrain your desires” and achieve “control your desires”, that is, “not seeing the desires, but not being disturbed”. Zhu Xi believed that “reason” is greater than “power”, and “reason” regulates “power”, or perhaps saying “reason is respected by power”, or “Tao is respected by power”. When facing the inner “power”, those who are upright and unjust must compete with the power of “reason”. If those who are upright and unjust have no principles of “control desires” and cultivate their virtues, it will not be difficult to be impressed by the inner “powers” and “the mind is in a body and is not difficult to “support.” Such words are just as Cheng said: “The ancients were unstable in their minds and were as obedient as a bandit but could not be controlled. It is not a tiring thing, but a tiring th