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Keywords Confucius; Benevolence and virtue; think
To accurately grasp and understand the thought of "benevolence" in the Analects of Confucius, we must make clear the position and characteristics of "benevolence" in the ideological system of Confucius. To discuss this point, we must first make clear the core content of Confucius' thought. Then compare and analyze its ideological core with Confucius' thought of virtue, so as to have a clear understanding of Confucius' thought of "explaining virtue with benevolence" in The Analects of Confucius.
First, the core theory.
There are always different opinions about the core of Confucius' thought in academic circles. This paper briefly combs and summarizes the current academic views on the core content of Confucius' thought, in order to correctly understand and demonstrate Confucius' thought of "explaining morality with benevolence" At present, the core of Confucius' thought in academic circles mainly includes the following theories:
First, "benevolence" is the core theory. At present, this view is the mainstream in academic circles, and most of the representatives are celebrities. For example, Mr. Feng Youlan thinks that some things don't work and benevolence doesn't. Therefore, benevolence is Confucius' consistent way and central theory. Therefore, in the Analects of Confucius, benevolence is often regarded as a synonym for all virtues. Benevolence is also the name of all virtues, so Confucius often controls all virtues. In addition, Mr. Feng Youlan also believes that benevolence can include filial piety, loyalty, wisdom, courtesy and faith. Other famous scholars also hold this view, such as Xie Wuliang (the history of China philosophy), Kuang Yaming (comments by Confucius) and Lao Si Guang (the history of new China philosophy).
Second, "ceremony" is the core theory. Scholars who hold this view believe that "benevolence" is only a means and measure to explain and restore rites. For example, Mr. Li Zehou believes that Confucius' emphasis on benevolence is aimed at explaining rituals and is directly related to maintaining rituals. Rite is a clan rule system based on consanguinity and characterized by hierarchy. Maintaining and restoring this system is the fundamental goal of benevolence, so Confucius' view of "explaining courtesy with benevolence" was put forward. Fingarette Herbert, a famous American scholar, has a clearer view: the external etiquette of Confucius' thought is the center, not the internal individual psychology (benevolence), and Cai Shangsi, a famous scholar, also holds this view.
The third is the multi-core theory. It is believed that the core of Confucius' thought is composed of compound or multiple concepts such as "loyalty and forgiveness", "benevolence" and "benevolence" Some scholars believe that the inclusiveness and complexity of Confucius' thought can hardly be summarized by a single core theory. What is the core of Confucius' thought has always been controversial in academic circles, which largely comes from different observation angles.
Second, release virtue by benevolence.
"Benevolence" occupies a very important position in Confucius' ideological system and is also one of the important concepts in Confucius' ethical concept group. To clarify the relationship between "benevolence" and "virtue", we should first make a simple analysis of the meaning, content and status of "benevolence" in The Analects of Confucius.
(A) the meaning of benevolence
There are many ways to explain the connotation of benevolence, and scholars at home and abroad can say that there are different opinions on this explanation, but most of them analyze and elaborate benevolence with virtue. Taking Zhu and others as examples, this paper makes a simple comparative analysis on the time sequence of characters.
First, Zhu Yide released benevolence. In Annotations to the Analects of Confucius, Zhu Chang linked virtue with benevolence in the way of "explaining benevolence with virtue". Zhu expressed his understanding of benevolence by "explaining benevolence with virtue". In this process, the connotation of virtue can be further clarified and deepened. Zhu first expounded the relationship between virtue and benevolence: the benevolent, the way to love others and the heart of virtue. Benevolent people don't want to let go, so it will not be easy to make up for their words. Benevolence is the whole virtue of the heart. Second, Chen Li, a Confucian scholar in the late Qing Dynasty, believes that "benevolence" has three meanings: one is love; Second, inner goodness; Three words, sincerely. It can be seen that the first two points are based on the decomposition of Zhu's "On the Virtue of Emotion and Mind". Thirdly, Mr. Yang Huijie believes that benevolence has seven meanings: the general term of virtue; The name of a virtue; Choose; Self-realization; Function; Kung fu; Benevolent This is Mr. Yang Huijie's explanation of "love and virtue", which adds seven explanations. Fourthly, when discussing Confucius' "benevolence" in the history of China philosophy, Mr. Xie Wuliang discussed Confucius' three virtues of benevolence, wisdom and courage, and also expounded the relationship between these three virtues, holding that "benevolence can be both wise and brave, so benevolence is the name of all virtues." He further believes: "Benevolence is the purest justice in nature, which can sum up all the virtues in people's hearts. Fifth, Mr. Feng Youlan believes that "benevolence" is the name of all virtues, which governs all virtues, including filial piety, courtesy, loyalty, faithfulness and straightforwardness. Sixth, Mr. Lao Si Guang thinks that the concept of "benevolence" is the center of Confucius' theory and the end of his main thoughts. "Benevolence" is to treat people as themselves and get rid of personal troubles. It is believed that "benevolence and propriety" constitute the basic theory of Confucius and that benevolence can control righteousness and propriety. Then contact Zhu to interpret benevolence as "the principle of love, the virtue of heart", and Yang Bojun to interpret all the 109 benevolence in The Analects as "benevolence", which can be described as typical cases of releasing benevolence with virtue.
Based on the above seven scholars' explanations of the meaning of benevolence, it can be summarized as follows: love; Mind morality; The name of a virtue; Ren; The floorboard of virtue; All of Germany; Self-realization; Function; Kung fu; There are eleven explanations such as Benevolence, in which benevolence is explained by virtue (love and benevolence are also virtues), and all the above scholars emphasize that "benevolence" is the core of Confucius' thought, which shows that benevolence and virtue are inseparable. For personal morality, Confucius emphasized benevolence, especially benevolence. This is an absolute moral law. In the Analects of Confucius, when Confucius uses the word "benevolence", he sometimes refers not only to specific moral qualities, but to all virtues. This is the meaning of the word "benevolence". In this case, "benevolence" is a perfect moral character. It can be seen that the position of "virtue" in Confucius' ideological system is self-evident, because from the discussion of the above viewpoints, it is not difficult to see that the concepts of benevolence, righteousness, propriety, wisdom, faithfulness, filial piety, courage, honesty, Taoism and even the doctrine of the mean are the main contents and discussion focuses of Confucius' ideological system, but both connotation and extension are emphasized.
Therefore, this paper holds that whether Confucius "releases benevolence with courtesy" or "releases courtesy with benevolence", as well as various interpretations of benevolence and their ultimate purpose, are all aimed at realizing morality and popularizing morality, thus realizing the ideal society of ruling by virtue with great harmony. Even though benevolence is the highest realm or core of Confucianism, its content is still composed of many virtues, and its fundamental purpose is to realize virtue and practice virtue. This is the most obvious example of Confucius' thought of "explaining morality with benevolence"
(B) the content of benevolence
"Benevolence", as an important ideological content of Confucius, appeared 1 10 times in The Analects of Confucius, which shows that Confucius attached importance to benevolence, but on the other hand, Confucius "rarely talked about benefit and life and benevolence." Besides, I don't think people are benevolent. I don't think I have the qualification of benevolent. I only live among gentlemen. Let's understand the thought of "benevolence" in The Analects of Confucius from Wen Ren, a disciple of Confucius, and Confucius' understanding of benevolence, so as to further prove Confucius' thought of "interpreting morality with benevolence".
First, the benevolence in Confucius' mind. Confucius and his disciples' questions and answers about benevolence can be simply divided into three parts: First, the meaning of benevolence. The meaning of benevolence in Confucius' mind also has narrow sense and broad sense. Chivalrous benevolence is pure love, such as Fan Chi's benevolence. Confucius bluntly said "love", Sima Niu asked Ren, and Confucius' answers were all cautious and speechless. These answers are only concrete and simple. In a broad sense, the answers of Yan Yuan, Zhong Gong and Zhang Ziwen Ren are: self-denial; Don't do to others what you don't want them to do to you. Gong Kuan, New Minhui and other macro aspects. Such as Zhang Wenren, the son of Confucius. Confucius said, "It is a benevolent person to be able to do five things for the world." "Excuse me?" Say: "public, tolerant, trustworthy, people, and benefit. Respect is not insulting, forgiveness is popular, faith is responsible, sensitivity is meritorious, and forgiveness can make people. " This means that if you can practice these five virtues in political leadership, it is benevolence. This is mainly in the political and administrative fields. Confucius' understanding of benevolent governance mainly focuses on the virtue of the rulers, not on policy measures. At the same time, it also expresses that benevolence can be dispersed into a group of more specific virtues, and in turn, some more specific virtues have become the embodiment of benevolence. It can be seen that benevolence not only represents the unity of many virtues, but also the sum of all virtues, and can be the representative of the whole virtue. Later Confucianism believed that benevolence was not only the most important virtue among all virtues, but also the first of several major virtues and the only virtue that could represent all kinds of virtues. Ask Ren. Confucius said, "Respect for life, respect for deacons and loyalty to others; Although it is destroyed, it cannot be abandoned. " The answer here can of course be considered to be related to the specific situation of the questioner. At the same time, it is similar to Confucius' answer to courtesy, tolerance, faithfulness, sensitivity and benefit. Gairen is full of virtue, so we can see several other different virtues. These abstract and broad explanations of benevolence have been discussed in the previous part of this chapter and will not be repeated here.
Second, the ideal benevolence. Benevolence undoubtedly occupies an important position in Confucius' mind, but the subject of experiencing and practicing benevolence is still human. It can be said that the ultimate goal of experiencing and practicing benevolence is to realize a "moral self". At the same time, benevolence is a step-by-step process in practice, and no one can achieve it perfectly at one time and one stage. Therefore, Confucius did not pretend to be benevolent, nor did he dare to treat others with benevolence. Some people say, "It's gentleness, courtesy and frugality." Confucius said, "I don't know its benevolence (meaning harmony without mercy), so why use it?" He also replied that Meng said, "I don't know its benevolence" with Gong Xihua. Confucius only said to all the students that "returning to the heart in March is not inhuman", which does not necessarily mean that Yan Yuan is a benevolent person. For Lingyin Wen Zi and Chen Wenzi, they are said to be "loyal" or "pure", but they don't agree that they are benevolent.
So in Confucius' mind, what kind of talents are benevolent? Let's briefly analyze the ideal benevolence in Confucius' mind according to Confucius and his disciples' comments on Zi Chan and Guan Zhong in The Analects of Confucius.
Confucius said: "A gentleman has four ways: his way respects others, his business respects others, his benefits support others, and his righteousness is for the people." Or let the child give birth. Confucius said, "It benefits people."
Confucius said, "Guan Zhong's instrument is small!" Or: "Is Guan Zhong frugal?" He said, "How can you be frugal if you are in charge of things three times and don't do your proper work?" "But Guan Zhong knows the ceremony?" He said: "The monarch blocks the door, and the family also blocks the door. The monarch is the goodness of the two monarchs, and there are objections, as well as those of Guan Jia. Do you know the etiquette, don't you? "
Lutz said, "Duke Huan killed Miyako for a long time and told him to die suddenly, but Guan Zhong didn't die." Say, "heartless?" Confucius said, "The Duke of Huan joined the nine princes without chariots, but with the help of a clock. That's it! That's it! "
Zi Gong said, "Guan Zhong is not kind. Duke Huan killed Miyako for a long time, but he couldn't die. " Confucius said, "Guan Zhong is a public servant, a tyrant and a conqueror of the world, and the people have been blessed so far. Wei Guanzhong, I was left behind. If a man and a woman forgive him, they will cross the ditch unconsciously. "
The benefits of having children. As can be seen from the first paragraph above, Zi Chan has the virtue of a gentleman and the characteristics of "courtesy, respect, kindness and righteousness", but Confucius only called him a benevolent person, that is, a generous and kind person. As we all know, Zi Chan was a famous politician and thinker of Zheng in the Spring and Autumn Period. His main achievement is the effective political measures such as "combining leniency with severity, spreading the word through words, not destroying rural studies, and casting punishment in the tripod", which has enabled the Zheng people to live in peace among powerful countries for decades and become one of the most respected people of Confucius. So that when he was dying, Confucius called it "the legacy of ancient love" with tears in his eyes, but he did not promise it as benevolence. Reason analysis: First, property management should combine leniency with severity (punishment), instead of "moral sense and courtesy" advocated by Confucius; Second, the scope of administration for the people is only Zheng's people, not Confucius' world; Third, zi chan casts a criminal tripod to govern the country, not the benevolence, righteousness, propriety and wisdom advocated by Confucius.
Guan zhong's benevolence. From the second, third and fourth paragraphs above, Confucius commented on Guan Zhong. Confucius said that Guan Zhong was not thrifty and didn't know etiquette, but said, "The Duke of Huan and the nine kings didn't use chariots, but Guan Zhong was awesome! That's it! That's it! " From this point of view, Confucius thought Guan Zhong was a lot of "indecent acts" such as "disobedience" and "three returns", but Confucius called it benevolence. There are three reasons: first, there is a moral policy to assist Huan Gong in "uniting princes without chariots", which is in line with Confucius' political idea of "keeping away from the people, cultivating self-cultivation and bringing them here"; Second, it has the merit of ruling by virtue, assisting Qi Huangong to respect the king and resist foreign countries, and helping Zhou Shi to make the world stable for a long time (forty-three years in Qi Huangong), which is of great benefit to the public. Therefore, according to Confucius, whoever can make the world stable, who can protect the lives of most people and let them live and work in peace and contentment can be regarded as benevolence. From the question and answer between Zi Gong and Confucius in the last paragraph above, it can be seen that the ultimate criterion for Confucius to evaluate benevolent people is whether he has realized the grand political ideal of "eliminating pesticides for the people". It can be seen that the important standard of ideal "benevolence" in Confucius' mind is not only the act of ruling by virtue, but also the merit of ruling by virtue.
(3) Seeking benevolence
As far as the concept of benevolence is concerned, Confucius' broad interpretation of benevolence includes the method of seeking benevolence. The first is "self-denial and courtesy", which further points out that "benevolence depends on oneself" The specific method is "see no evil, don't listen if you are indecent, don't speak if you are indecent, and don't move if you are indecent." This paper holds that its meaning should also be "don't think about it if you are evil", which is in line with Confucius' ideological characteristics of "benevolence for your own use", that is, advocating introversion. In this sense, Confucius emphasized the important behavior of etiquette, and at the same time advocated the combination of external norms "etiquette" and internal restraint "self-denial" in order to achieve the purpose of "returning benevolence to the world" Secondly, treat people with courtesy and be kind to others. For example, Confucius' answer also contains three meanings: first, it emphasizes treating others with courtesy and paying full attention to one's own behavior, such as "going out as a big guest and making the people like a big sacrifice." Secondly, love others sincerely, think of others, and do "don't do to others what you don't want them to do to you", such as "don't do to others what you don't want them to do to you". Finally, treat people with things, both inside and outside, and truly "the state has no complaints."
Third, take morality as the foundation.
Benevolence is the concrete expression of the virtue expounded by Zhu. In some cases, benevolence is "one end of virtue", while in other cases, benevolence is the whole of virtue. Therefore, we can think that Zhu defines benevolence as an empirical moral ontology, which, in layman's terms, is the source of many moral qualities. Then, benevolence with "love" as its basic connotation is naturally based on morality. Take literature as an example to analyze: "the heart does not violate benevolence, and selfless desire has its virtue"; "Benevolence, then the whole heart is virtuous and human nature is prepared"; Yin Shi said, "Benevolence is the first virtue." The above materials are intended to show that if you want to have virtue, you must act according to the principle of benevolence. Only by being kind can we be "virtuous". That is to say, here, Zhu believes that benevolence is for the purpose of morality, but practicing benevolence in reality actually indirectly improves his moral cultivation and finally perfects his morality.
Let's analyze the relationship between benevolence, courtesy and morality again. To a certain extent, courtesy is only the embodiment and implementation of benevolence. Without courtesy, there is no one to depend on. At the same time, it is necessary to "govern the country by virtue" and closely combine virtue with propriety or benevolence with propriety. In Confucius' view, benevolence is both virtue and virtue is benevolence. As a systematic moral thought, "benevolence" was first put forward by Confucius. Confucius first put forward the idea of ruling by virtue, linked virtue and etiquette, and unified them. Although benevolence and propriety are inseparable, from the development of thought, Confucius' new contribution in the history of thought is his thought of rule by virtue and benevolence. It is precisely because of this that although courtesy is Confucius' goal, Confucius is most concerned about and talking about the virtue of Tao. "
We can see that it is precisely because virtue is abstract and inclusive that it is difficult to understand and grasp, which promotes the thought of benevolence and propriety, because only two concepts can better interpret virtue from both internal and external aspects. Compared with virtue, benevolence is the content and ceremony is the form; Benevolence is the inner moral emotion of virtue, and propriety is the external code of conduct; Benevolence is the foundation and soul of virtue, while courtesy is the embodiment and implementation of virtue. With benevolence, virtue and morality are bound by human nature, and finally belong to human nature, that is, doing good with one heart; With courtesy, morality can be put into concrete actions, and there are specific moral standards that can be tested in practice. Benevolence, righteousness, propriety and righteousness not only make morality be implemented from the inside out, but also play a role in cultivating morality in turn; Through the internal and external norms and constraints of benevolence and courtesy, people's spiritual realm can be improved.
Therefore, from the emergence of Duke Zhou's thought of explaining virtue by courtesy to the establishment of Confucius' thought of explaining virtue by benevolence, through the development and transcendence of Confucius' thought of courtesy, the true content of virtue thought is comprehensively explained from both internal and external aspects. Regarding the golden mean, Confucius once said that "the virtue of the golden mean is the supreme virtue", and this paper holds that it is only the standard and measure for the perfect embodiment of virtue thought. At this point, Confucius' ideological system of "explaining morality with benevolence" has been completely established, and its main content is the combination of benevolence and propriety, taking the doctrine of the mean as the criterion and taking morality as the foundation.
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