requestId:6852da2bc0b995.31462548.
From “respecting money” to “knowing money” – “The way of combining external things” by Suzisi
Author: Chi Dongfeng (China Modern Thought Civilization Research Institute and Department of Philosophy)
Source: The author authorized by Confucian Network, original “History of Chinese Philosophy” 2023 Issue 4
Abstract: During the Rumu Duke era, some people who were concerned about Rumu paid sufficient attention to the main nature of “respecting” in the basis of comparing the development paths and political presents of the two countries, and then led to two academic studies: Mo Zi had a thorough “respecting”彩国彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩� The problem of “respecting” is a focus line that penetrates the Doctrine of the Mean and the Five Elements. In Zisi’s view, the reason why “respecting money” lies in “knowing money”. This kind of ability to be able to express in “Doing the Mean” that people can achieve a “clearity” from the inside out through “cultivating themselves”, and the “Five Elements” describes it more subtly as a “clear and sage” discussion. In terms of being able to be more solid, there is a distinction between the fantasy path of mind and the ordinary path of Qutong, which leads to a discussion on the relationship between the virtue and goodness of the “Doctus of the Mean” and the “Five Elements”. Whether it is a fantasy path or an ordinary path, these two “self-cultivation” methods point to a path of virtue from the inside out, so that you can understand Zisi’s “way of combining external and internal”.
Keywords: Zisi; Honor; Knowledge; “Doing the Mean”; “Five Elements”; “Five Elements”; “Since the unearth of the “Five Elements” of the simplified and simplified “Five Elements” have been unearthed, and since the “Five Elements” of the simplified “Xunzi·Free Twelve Sons” have been transformed from a group of people to a scientific question that can be discussed. Therefore, the research paradigm of the three major coordinates of pre-Qin Confucianism constructed in modern times also requires corresponding adjustments, and Zisi began to highlight the meaning of a central circle between Confucius and Mencius and Xunzi. [1] Under this view, some Confucian simplified scripture researchers represented by Liang Bing proposed the verb of “returning to ‘Zi Si’”, which has attracted widespread attention from the Confucian research community. In Liang Bi’s view, the important reason for returning to Zisi is that the text of the text “Five Elements” and its contemporary texts express a “benevolence and morality” originated from Confucius. Its “benevolence and morality” influenced Mencius, and the “benevolence and morality” had a connection with Xunzi, so in order to coordinate Mencius and Xunzi, we should recall Zisi. 【2】 Liang Bing interprets “benevolence and morality” as a kind of “double moral law”, i.e.There is a two path to achieve virtue from inside out and from outside. [3] But for Zisi, it is difficult to say that there are two ways to become virtue. The key problem is that Zisi gave a theory of “integrating the way of external internal” that focuses on internal and external differences with Meng and Xun. What kind of “integrating” method is this “integrating” method? In this regard, it is better to learn from the learning of external kings from people’s stereotypes about Zisi, that is, to value the development of internal sages, it is better to learn from the learning of external kings. In fact, with the existence of literature such as “Five Elements” and “Ru Mu Gong Ask Zisi”, some scholars have discovered that Zisi’s political ties are beyond the knowledge of people in the past. [4] In this way, the value of “respecting” as Zisi’s most important political initiative is worth evaluating from the beginning. Below we will see that “respecting” not only wears the two texts of “Doctus of the Mean” and “Five Elements”, but also explains how Zisi’s “outside and inside” “was “integrated”.
1. Zisi who strives to “open public” and “respecting honor”
Mencius said: “Is it okay to read his poems and not know the person? Therefore, it is to discuss the world.” (“Mencius·Wan Chapter 2”) This kind of knowledge of people is naturally suitable for Zisi’s research in the world by understanding their learning. Zisi’s life and history have been recorded in historical records, but it is not detailed in many words and is really hard to distinguish. However, the unearth of the “Ru Mu Gong Ask Zisi” in Guodian Chuzhi brought a machine from the life of Tingzisi and for people and learning. This 150-word essay covers an important issue. Duke Lu Mu asked Zisi “How can you be called a treacherous minister?” Zisi replied, “Those who always claim to be a treacherous minister can be called a treacherous minister.” [5] From a general perspective, it can be said that this discussion of the Confucian “treacherous minister” is mediocre. However, if you return to the broad era landscape and Zisi’s reply brings shock and confusion to Duke Lu Mu, you will find the profound value of this article. During the reign of Lumu, scholars emerged, and the law of war against each other became the nation’s great power. At the same time, the situation of Luguo also changed, and the power of the “Three Huans” was low. This situation led to Duke Lu Mu’s decision to change the law after his recent throne, using “the Duke of the Lord is the ruler, and Zi Liu and Zi Si are the ministers” (Mencius: Gaozi II). This explanation of the fact that “Ru Mu Gong Asks Zisi” reflects Zisi’s in-depth participation in Ru Mu Gong’s transformation. Participation with the transformation is not only a highlight moment in Zisi’s life, but also a field in which his thoughts are concentrated. So what is Zisi’s initiative in this process of transformation? Teacher Lin, the chief teacher of Xi’an, once conducted a centralized assessment of the relationship between Zisi’s 平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台[6] The two of them in the past must be tightest, and do some tricks below.
As early as Confucius’ era, Lu Guo had already formed the “official office is low, the three living beings are strong” (“Historical Records·Lu Zhou Gong Family”) and “Ru’s office, three generations of disastersThe situation of “Ji’s family” (“Korean Feizi·Difficult Three”). Through methods such as changing the military system and tax system, Sanhuan gradually grasped the fate of the Lu Kingdom and gathered a large number of wealth, thus gaining absolute advantages in the confrontation with the office. Confucius once said: “Ji’s family is richer than Zhou Gong” ( “Theory: Advanced”). Later, the political affairs of Duke Zhao of Lu were forced out of Lu by Ji Pingzi. Confucius’ political advocacy was born under this scene. Therefore, during his short period of political reign, a major measure was to “sancun the three capitals”, that is, to try to reduce the picture The power of the Three Huans was weak. I am sorry that this method was later failed, and Confucius also wanted to travel to the nations with his own will. In the era of Zisi, although the power of the Three Huans had declined, the “classic nobles and generations” system that produced the Three Huans and the disadvantages of the Three Huans were not sluggish. Explanation. Therefore, during the period of transformation, when Duke Lumu asked “Is our country happy?”, Zisi responded in this paragraph: “The king and the great masters admired the governance of Duke Zhou and Boqin, carried out their government, promoted the benefits of the public, prevented the benefits of private affairs, and achieved kindness, and cultivated the country. Their joy was also thriving. “(“Kong Yaozi·Public Man”) The “benefits of public and benefits of private affairs” here is exactly a general guide for Confucianism to the political problems of the Republic since Confucius. In addition, opening up public and private affairs also means “a favor of grace”, which is also the basic initiative of Confucianism since Confucius Confucius advocated the “wealth first and then education” (“Speech·Zilu”), and believed that “politics can make people rich and poor” (“Speech·Political Reason”), and that “raising people is also beneficial” by the prosperous nun is a kind of “righteous humanity” (“Speech·Public and Chief”). “The Doctrine of the Mean” contains “wealth TC:
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