This is from the perspective of behavior.

Kindness and love

As far as human nature is concerned. (Mr. Mou Zongsan)

To understand sex and heaven, we must start with benevolence. What is benevolence? The meaning of benevolence is difficult to grasp. We can understand it from two aspects:

First, to put it simply, this is the significance of taking benevolence as the purpose of virtue, that is, benevolence in benevolence, righteousness, courtesy and wisdom. Mencius also developed four virtues: benevolence, courtesy and wisdom. In this way, benevolence is kindness and love. Kindness is shown by loving people and things. This looks simple and superficial. However, the meaning of virtue purpose can not complete the fundamental meaning of benevolence in Confucius' mind, that is, it can not make us understand the profound and rich meaning of benevolence. Therefore, it is necessary to have a deeper understanding of Confucius' benevolence as "creativity itself" according to my understanding in recent years. In the Analects of Confucius, Confucius has various expressions about benevolence. If we can sum it up and be good at understanding its meaning, then his words are only revealing "creativity itself". Who can represent creativity itself? According to western Christianity, there is only God. Confucius regards benevolence as the last noumenon of all things in the universe, and it is not a dynamic force attached to something. This "creativity itself" was later called "the truth of life".

Benevolence is the ontology of all things in the universe. First of all, it is not material, but spiritual. From putting aside everything and looking at the meaning of benevolence itself, Neo-Confucianism in Song and Ming Dynasties won't misunderstand. But later, Tan Sitong of Qing Dynasty described benevolence as ether in Benevolence, which became a physical concept. This is completely wrong. Secondly, this spiritual entity should be understood through two concepts: one is awareness and the other is health. Sleep comes from the heart. It is not necessary to say it from consciousness first, but from the inner "wandering feeling". It has moral significance. From the sense of hardship, consciousness means that life is not rigid and clingy, and it is the opposite of indifference. Therefore, we now understand that sleep starts from the feeling of life. The so-called health, that is, endless health, is also spiritual. This is not the impulse of natural life or biological life. The Book of Changes said, "Heaven is strong, and gentlemen are constantly striving for self-improvement." . The Book of Songs says: "Only God's will make me deeply puzzled." . "The Doctrine of the Mean" quoted this sentence and praised: "This day is also a paradise." "Heaven is heaven" is the essence and virtue of heaven. The Confucian heaven is not the sky of astrophysics, but he values the virtue of heaven. Look at the content of Heaven from the perspective of "Heaven is Heaven". The content of this day, that is, the virtue of heaven, is also heaven. "Only God's will is longing." That is, when heaven goes there, it orders to go there. The old road works here when it is transported here, and works there when it is transported there. This "predestined" will never stop. Even if we don't realize it, it is running silently. So I said, "I'm disappointed." "Fishes" has a profound meaning.

The Doctrine of the Mean goes on to say, "The purity of the king of literature is endless, and the reason why this article is literary is also." King Wen's personality is the same as heaven, and his life is the same as heaven. This is because there is a real noumenon at work behind King Wen's life, so he can walk like heaven without falling, so his virtue purity is "endless". Not today, not tomorrow. This means that there will always be a restless truth in his life. This sentence can also be used to say Confucius, because Confucius is the same, so we call him a saint. Confucius pointed out the truth of life and the meaning of benevolence from this place. So I said: Benevolence is "creativity itself". Who will always present this "creativity itself"? Confucius said that "Yan Yuan did not violate benevolence in March", which shows the difficulty of "not violating benevolence". Sometimes it seems that you can stay unmoved for three years and study hard there Isn't this better than stefanie? Not really. Because you study hard, because there is a kind of gravity outside that attracts you to study hard. Once that gravity disappears, I'm afraid you won't study hard any more. The effort of "not violating benevolence" is to achieve virtue through people's consciousness, and people should always be conscious and work hard. This is hard to say.

It is easy to understand sex through benevolence. This is not what is generally called human nature now. By sex, Confucius and Mencius don't mean the sex expressed by biological instinct, physiological structure and psychological emotion, because this personality is expressed by individual structure. The essence of Confucius and Mencius is to understand the meaning of benevolence. The essence of the so-called "harmony between man and nature" is to understand the original meaning of benevolence as "creativity itself" and people regard this "creativity itself" as his essence. This is the most unique place for people. Humanity is the essence of human beings. It is your ontology, my ontology, and the ontology of all things in the universe. Only man can turn this creativity into his gender, while animals can only rely on instinct. Not to mention tile stones. The essence of ceramic tile is its individual structure. Confucianism tells people to do what they can, and if they can't do it, they will degenerate into animals. "Exhaustion" means fully realizing this creative significance. This kind of creativity itself belongs to people and is human nature. If you look at the popularity of the universe, it is heaven. Sex is subjective and nature is objective, which is determined by the concept of benevolence. Both sides are implied by benevolence, which is a concept. But creativity itself is the truth of life. When we talk about resilience, we mean restoring creativity itself. How to recover? This is that Confucius only wants people to practice benevolent policies and become benevolent, while Mencius wants people to do their best, that is, do their best. Try your best to know the sky.

I think the doctrine of the mean is a rational principle. Let's take a look at how the book The Doctrine of the Mean explains the word "zhong". The word "Yong" can be interpreted as "Chang", which is not the core concept. ) The Doctrine of the Mean says: "The joys and sorrows are not in the middle table, but in the middle table. Neutrality, the position of heaven, the education of all things. 』

"Emotions and sorrows" are emotions and sensibility. Nature is rational before emotion occurs. So what do you mean by "all the hair is in the middle of the festival"? We can refer to Da Chengzi's statement: "The sage's emotion is tied to things, not his heart. He is angry when things are angry, and he is happy when things are happy. Obviously, this "angry time" and "happy time" are "should", that is, "reason"

"Zhong" and "He" are two sides of a whole. If there is no hair, there must be the sum of the middle parts, and vice versa. Since "China" is "undeveloped", it is intangible. We can only see "middle" from "and". There are many discussions about "neutralization" in Confucianism in Song and Ming Dynasties. Please refer to the biography of Yangming's mind. )

So, what is "China"? "Li" is "Zhong". "The Doctrine of the Mean" means "pursuing rationality".

Let's look at it from another angle. "Emotions and sorrows" or something? This is a kind of value judgment. "Joy" is the recognition of value, while "anger" is the rejection of value. "Emotions and sorrows are tied to things, not to the heart", which means that value judgment starts from things, not from me. In today's words, it is "objective". Objectivity is rationality.

Of course, if we stop here, then Confucian philosophy will be too simple! At the beginning of The Doctrine of the Mean, it is said that "the nature of destiny means the nature, and the nature of frankness means the way". This "Tao" is naturally also "the mean" or "the middle way". Since "zhong" is "Li", that is to say, "Li" has the same meaning as "sex" and "destiny", but the emphasis is different. "Sex is reason", so "the middle way" is "frankness". Combined with the previous discussion about "emotion", it is not difficult to understand why there is a saying of "temperament". The so-called "sexy" is to correct the "bias" of "emotion" with the "middle" of "reason".

So here's the question. What is "reason"? What is sex? What is "fate"? Confucianism is not clear about these concepts. We can say that any definition of these concepts is wrong. Because any definition must be included in the concept of "reason" (obviously, any definition we read in books is the same), since it is a part, it is naturally impossible to define the whole, which is the same as "but to which corner of the mountain".

So how to understand "rational life"? "Heart". Because these four concepts are the same. Therefore, Ceng Zi's "three provinces to save my body", Mencius' "seeking reassurance" and Yangming's "conscience" are all cognitive processes of "returning to the bow" and "doing my best", which are called "anti-perceptual material evidence" in Mou Zongsan's words.

Whether we accept the influence of classics or inherit traditional culture, we all have things beyond expectations, but we often lack correct guidance. "For traditional culture, there are serious misunderstandings in our understanding. When it comes to ancient culture, I think of the personnel struggle in the court. In fact, it is only an ancient political culture, which obviously cannot be covered, and it cannot replace the humanistic culture dominated by benevolence and reason. " Therefore, we call on the book market to produce more ancient classics that are really suitable for young people to read, instead of catering to the so-called vulgar demand of popularization.

It is in this sense that we should establish cultural beliefs. In the final analysis, it is culture that really changes the fate of individuals and even countries and nations. "Some research experts from all over the world have reached a * * * knowledge, ranging from the world to a country or region. Whether the economy can develop is rooted in culture. They take China as an example. It is precisely because of the elimination of class struggle and the cultural concept of reform and opening up that China's economic development became a miracle later. It is not difficult to see that culture is the ultimate guarantee that determines the fate of individuals, regions, cities and even countries. "