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I was so lucky that I found the “three”
Author: Yang Zebo (Xu Dan Daxue)
Source: Author Authorized by Confucian Network Published
“Mencius Research” First Edition, 2018
Time: Confucius was in the 2570s and the 6th day of the eighth month of the Gengzi
At first I thought it was more difficult. The first project I focused on in my academic research was Mencius. After less than 10 years of experience, I wrote three books [①], but after I turned my spirit to the study of the three Confucian Confucianisms, I have not touched this topic in the past 20 years. I have a disadvantage when I was studying, “a bear breaks a stick”, breaks one by one, and then breaks one by one. After finishing a topic, I usually don’t look back, and let others comment, and I feel self-reliant. Without new research, there will be no new design; without new design, it will be difficult to write new things. However, after thinking about it, this ability is also a good opportunity. Taking advantage of the opportunity to conquer the amount of money, you can summarize your own Mencius discussion, so you answered. It’s been so many years, so I should summarize it carefully.
I started working on Mencius’s research in 1986 when I was a scholar in the Sudan University. The topic of my graduation article is “Mencius’s moral self-discipline of the hypothesis”. After the paper was completed, the answer was very smooth, and I continued to study for my doctoral degree. Who knew that I had been reading the blog for a while and I had doubts about my essay. This kind of doubt is in two aspects. First, I call nature good deeds “suppose”, which is the same as the same path as the friends and friends regard their confidants as hypotheses. The explanation of Fengyoulan was severely criticized by Xiong Shili, and I also call the theory of nature a hypothesis, which is an extremely pure mistake. Second, influenced by Mou Zongsan, my research and promotion still failed to eliminate Kant’s path. This practice must conceal the characteristics of Mencius’s contemplation. After some inspection, I had to admit bitterly that the scholar has been reading for three years but still does not understand the nature of good deeds. So he made up his mind and completely overturned his essays, re-beat the drums, started a new discussion, embarked on a new journey.
I have been in less than a few years. In my second year of doctoral studies, that is, when I was 37 years old, I was in three ways and had a quality flying in my understanding. The first aspect is to find the key to explaining the original intention and conscience of nature and to understand the key to the good discussion of nature. I found that Mencius’s nature is good, but in fact it is Tao’s conscience and original conscience. A good heart means a good nature. This mind is notThe sensory law in Kant’s moral philosophy is a state and state formed by social career and intellectual thinking in the heart of an individual. This is what I call “ethical mood” and explain the conscience master with a meticulous mood. If you conquer a river, no one can control it. The second aspect is to discover the inconsistency between Confucius and Mencius’s mind and nature. After gaining a certain level of understanding of the theory of nature, I also became suspicious of Mencius being the true convention of Confucius’ legitimate school. After the Song and Ming dynasties, it was mostly called Confucius and Mencius, as if Mencius was the true master of Confucius’s legitimate school. But according to my research, Mencius’s creation of good deeds has indeed greatly promoted Confucius’ benevolence, but Confucius not only had benevolence, but also had gifts. Mencius did not care too much about this. Mencius only got a wing of Confucius, and there was a serious inconsistency with Confucius’ thoughts. This kind of disagreement has a serious impact on the entire development of Confucianism. The confrontation between mind and theory, respect for virtue and nature and Taoism, directness and wisdom are all arisen here. The third aspect is to understand why the practical Confucius and Mencius’s learning became the “desire of desire” in later generations. The pre-Qin Confucianism’s understanding of profit and desire was relatively fair, and neither equalized profit and desire to be evil nor eliminated the influence of profit and desire. After the Song and Ming dynasties, people widely held a negative attitude towards the desire for profit, and said that “preserving the principles of nature and sacrificing human desires”, which was a serious mistake in theory. The most basic reason was that they failed to distinguish the differences between the differences between the human and the bird. 官网彩官网 understood the opposing relationship between the rights between human and the bird.
I will write these design systems into my doctoral papers, and these three aspects can also be said to be my three contributions in Mencius’s study. I value these three contributions very much and always say that this is something that has not been developed by future generations, but it is difficult for future generations to change. The study of Mencius in the academic community over the past 20 years also proved my judgment. Over the years, Mencius has obtained many new results in his research, and many of them have high academic value. However, my contributions to these three aspects are difficult to accept by the master due to the serious changes in the contact and thinking paradigm, and they also need to be patient and wait [②], and other aspects have been widely recognized. This is gratifying. But I think that the most valuable department of my Mencius’s study is not here yet, but has discovered a new way of studying moral philosophy. This is the three-part method that I have repeatedly mentioned and proud of.
In the history of Eastern philosophy, people have touched on the “three” problems from a different perspective. The three-level division of Plata Spirit is a major data. Plata conducted a detailed analysis of the soul in “Fantasy Country”, and divided the plan into three parts: sensibility, passion, and desire. Sensuality is responsible for thinking activities, passion is responsible for emotions, and wants to see the joy of the flesh to avoid suffering. Sensibility is the will of the human and animal region, the highest principle in the soul, connected with the divine concept and has immortal characteristics. The desire to be more ardent. Although there are animals, only human pride can be in harmony with sensibility. Want to see the specialIt refers to the flesh. The desire of the flesh to see or serve the sensibility and becomes virtue, or to deviate from the sensibility and form evil. The soul seems to be a set of horses equipped with two horses. The sensibility is the driver of the car. The passion is the horse that is in ease, and the horse that cannot be tempted to see is the horse that cannot be tempted. The evil spirits are determined by the driver’s control over these two horses. If the submissive horses are the main guide, they will move towards goodness. If the uncontrolled horses are the main guide, they will move towards badness. In the three-point study of Plata’s Spiritual Soul, the one who is particularly interested is the part of the heroic spirit. Passion can be related to sensibility and is a natural ally of sensibility. If it exerts great influence, the soul can move towards goodness and far away from evil. But Aristotle did not follow this path, and almost never clearly mentioned Plato’s theory of the three-part theory of the soul, and instead he went through the two parts of the soul, namely sensuality and non-sensuality. Although in him, non-sensory specificities can also be divided into digestive ability and desire to see ability, Plata’s three-point format of the soul has been greatly weakened by Aristotle at most.
In ancient Greek philosophy, there is another kind of thinking related to this, which is the thinking of rationality, intellectuality and sensibility. Philosophers who maintain this kind of thinking generally regard the world as a unified whole. In this unified whole, first you have a preliminary understanding of it through reason, then you can achieve an intellectual understanding through logic, and finally master the whole world through sensibility. This kind of explanation was already available in Plattu and has been constantly there since. Since modern times, Kant’s 有有 recognition theory is also this way. Kant divided the reasons related to understanding into three aspects, namely rationality, intellectuality, and sentimentality. The appearance of rational understanding of the object, the nature of the object of intellectual understanding, and the sensibility are combined to have a general grasp of the object. However, Kant’s internal relationship in three-point form is not particularly clear, so that Hegel clearly criticized Kant’s understanding of Kant’s understanding of the relationship between sentiment and intellect. Most importantly, Kant’s three-point is only used in his cognition and has not been expanded into his moral theory. After carefully studying Kant’s moralit
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