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From “The benevolent one is kind” to “benevolence is his responsibility”: The evolution of Confucian benevolence from Confucius to Zengzi
Author: Zeng Zhenyu
Source: The author authorized by Confucian network, originally published by “Confucianism Hall” (Chinese and English) No. 1, 2023
Abstract: Confucius’ “benevolence” has an indescribable nature. In the world of meaning constructed in human language, “eye” and “default” contain elements of direct understanding and worship. Intellectual cognition cannot achieve the ideological grasp of the body, and directly realizes that understanding and worship are useful ways to approach the body. Benevolence lies in humanity, and has a first priority. Benevolence is the inner and broad nature of what makes people human. From the analysis of concepts such as “anren”, “happy benevolence” and “love people”, Confucius’s benevolence theory is not a concept of a cognitive essay, nor is it just a concept of a moral essay, but actually it should be regarded as a concept of a state of aesthetic beauty. Confucius’ benevolence learning is not about saying “what is benevolence” from the perspective of understanding and theory, nor simply expressing “should” in the moral level, but focusing more on the unity of body and mind. This kind of benevolence in the realm of aesthetic beauty has exceeded the inherent objectivity, which contains the color of unrestrained and unrestrained will. Zeng Zi, a student, deepened Confucius’ learning of benevolence from two levels: First, prove “human benevolence” from the gas theory; second, describe benevolence from the field of kung fu theory, and “down” learning of benevolence in the experience of the world’s life. Metaphysical benevolence has shown to be a study of secular individuals. Kung Fu theory, mind-nature theory and political philosophy have shaped the internal basic structure of Confucianism. Zengzi, Mencius and Xunzi each had their own risks in the creation of this basic structure.
Keywords: Confucius, Zeng Zi, Ren, Humane, Kung Fu Discussion
Author Zeng Zhenyu, director of Zeng Zi Research Institute, professor of the Shandong Confucian Advanced Research Institute, and doctoral supervisor.
In the field of Confucius’ Renxue Research and Research, the academic community has a different level of “dwarfing”. There are two important aspects: First, only the definition of Confucius’ “benevolence” as a concept of ethical theory, and neglecting that Confucius’ “benevolence” is actually a philosophical concept, and “benevolence” has a non-verbal nature; second, it is deeply guided by Ziying’s “Zi rarely talks about nature and the way of heaven”, and lacks in-depth research on Confucius’ internal relationship between benevolence and humanity, and neglects the nature characteristics of “benevolence” first, and has paid less attention to the results of Xu Xieguan, Mou Zongsan and others. The lack of academic research in the study of Confucius大官网 is precisely the place where the problem is understood in this article. Based on the research and development of the past, the author briefly expressed his views on these two problems.
1. Benevolence is indescribable
“Onlines” is a linguistic work that “it is difficult to answer questions with others”. Most of the people who live in the door asked questions and Confucius answered. Many people “asked benevolence” to Confucius at different times, but Confucius’ answers were all different. even ifConfronted with the fact that a student of the Constitution “asked benevolence” several times, Confucius’ answer was also very different. Let’s analyze the two articles “Yongye” and “Yangyu” as examples. In the “Yongye”, there are three students, Fan Hao, Zaiwo and Zicheng, who “asked benevolence”, and Confucius’ answers vary from person to person.
(Fan Hao) Ask Ren. He said, “A benevolent first and then gain, and can be benevolent.”… The master asked, “A benevolent, even if he told him, ‘There is benevolence.’ Is it true?” The Master said, “What is the reason? A righteous person can pass away, but it will not be trapped; a deception can be made, but it will not be confused.”… Zi Zheng said, “If you have a broad mind and can be treated with people, what is the case? Can you say benevolent? ? “The Master said, “What is the matter of benevolence? Is it a saint? The sages of the sage! A benevolent person wants to stand up and establish others, and he wants to achieve others. If he can take similar examples, he can only describe the way of benevolence.” (“Speech·Yongye”)
“Speech” records that Fan Hao “questioned benevolence” three times, and Confucius’ three times answered differently. Confucius’ answer to Fan Hao in the “Online: Yongye” is not a general discussion. Zhu Xi believed that “this must be told because of Fan Hao’s fall”[1]. Fan Hao was young and brave, and his blood was just around the corner, so Confucius encouraged him by “living respectfully in the place, respecting his affairs, and loyal to others” (“Speech Zilu”). I was also inspired by the answer to Jail me. Liu Pinjun thought: “Jiang me believes in the Tao but is not conscious, but is worried about benevolence, so I have this question.” “A benevolent person is determined to save people and not to be selfish, but he does not deserve such stupidity.” [2] Confucius’ answer was an encouragement to Jail me to be determined to practice benevolence. As for his reply to Zicheng, Mr. Lu believed: “Zicheng has ambition to benevolence, and only works far and wide, but he does not know the way. Confucius taught him to take it from himself, so that he can advance in close proximity. This is a way of benevolence. Even if he is widely used for economics, he will also advance in this way.” [3] The way of benevolence lies in “being able to take analogies near and far”, and stepping on the ground, he will not be able to achieve high level and far, and be empty and high-profile.
In the “Speech·Yuan”, there are “Yuan”, Zhonggong, Sima Niu and Fan Haojin “asked the people” one after another. The serene and peaceful nature said, “Don’t be angry, don’t be venerated.” Confucius still answered with “cheating with a low price and sweetness” (“Speech·Yuan”), and there must be profound meanings between them. Cheng Xi remarked: “It is not a gift, it is a private interest. Since it is a private interest, how can we get benevolence? It is to overcome all our own selfishness. Only then can we be kind.” [4] Confucius once praised the purity of “the heart is not benevolence for three months” (“Speech Yongye”). Therefore, Confucius praised the “low and sweet gift to be kind” as a determination and expectation of the cultivation of pure moral character. He hoped that one day would be able to “respect all our own selfishness” and become a benevolent person. Zhonggong was born in a family of “shangren”. He was known as “virtue”. Confucius’ answer to “Zhonggong’s benevolence” was: “If you go out, you will be as big as you will be as big as you worship. Do not do to others what you do not want others to do to the country, and you will be without grievances at home.” (“Speech·Yuanjing”) Confucius’ answered that the word “respect” can be used to completely understand the complexity of the word “respect”. The Master’s words influenced Zhong Gong’s life, Zhong Gong’sIsn’t it okay to treat people and things with “respect” and “respectfulness and behavior to be simple and approachable” (“Speech·Yongye”). Sima Niu was “talking too much but being impatient”, so Confucius replied that “benevolent is the most sensible” (“Speech·Yuanjing”), and Zhu Zi’s notes said: “It is tolerant, it is difficult to be patient.” [5] Facing the Master’s answer, Sima Niu was a little confused. It is difficult to say that “it is too sensible” in his daily life, so he reached the state of benevolence? Little do they know that Confucius is based on the questioner’s “differences between high and low” and “detailed”.
Based on the analysis of the two articles of “Yongye” and “Yangyu”, we do not find that in most languages, Confucius settled into the discussion of “the way to be benevolence” in ethics and kung fu discussion, rather than metaphysical “what is benevolence” in meaning. However, in the field of logic and moral philosophy, can Confucius himself Bao Haimei have a philosophical thinking and logical definition of “what is benevolence”? This is the topic we will be interested in tomorrow. Confucius once took the initiative to tell Zengzi, “I will just do it.” Similar words also appear in the conversation between Confucius and Zitong, but Zitong did not have a deep understanding of what TC:
