requestId:68499ab14bad96.71632134.
Re-discussion on “family related”
——Ask to discuss with teachers, Liao Mingchun and Liang Bian
Author: Guo Qiyong (Department of Major Philosophy in Wuhan, National Academy of Sciences)
Zhang Zhiqiang (Department of Major Philosophy in Inner Mongolia)
Source: The first album of “Modern Confucianism”, edited by Shanghai Confucian Academy of Sciences in Sudan, Sanlian Bookstore, 2016 edition.
Time: Confucius was in the 2568th year of Dingyou, August 21st, Gengwu
Jesus October 10, 2017
【Content summary】The “content” of “The Father is Him for the Son, and the Son is Him for the Father” cannot be regarded as “telling” (correction). It has two meanings: one is to unfairly announce and proclaim, “that it is not called overturned”; the other is to meticulously, “a few slight secrets”. Confucius’ original intention here is not “hiding errors”. The distinction between “hidden” and “investigation” of serving the lord and teachers reflects the Confucian sense of proportion in ethical and reasonable situations. For the “normal” of people, “hidden” and “somewhat”, but if there is “big evil”, they should still be “strife”. Confucianism has distinctions between inside and outside the door, public and private interests, and fine and light, and has a way of decision and reason. The “straight” of “straight” is human and natural. The word “addition” is changed to introduce the words “Ren” and other words in the “father-son mutual contact” text of the “King” book “Inner Bian” that I have not understood. It is not impossible to use it to describe texts such as “father-son interfering”. The two have no practical connection. The conflict between “emotion” and “reason” should not be regarded as a theoretical preset for understanding the pre-Qin Confucian thinking. We should fully understand the arguments of “escape from the bottom of the body” and “release the image and have a fortune” in Mencius, which is definitely not an advocate of corruption. The two tasks of “family interrelated” and “majority and spiritual enlightenment” were advocated by Confucius and Confucianism. This is not inconsistency. Confucianism advocates but never unconsciously encourages “big morality”, but instead regards “kindness and mutuality” as the basis of laws. This contains in-depth thinking on the sufficient autonomy of the private sector and the rule of the public sector according to law, as well as the concept of opposing the verticality of the state’s public rights and wantonly taking private sector affairs. Confucian ethics contain concrete sensibility. For reconciliation problems, we should not be able to be simpler, and linear thinking and either-or-or methods should be prevented. Finally, Wang Yangming, Li Zhuowu and Wang Chuanshan were quoted on comments about “father-son mutual intercourse” and “Mencius” and advocated a correct explanation of classical interpretation.
【Keywords】Confucius; Mencius; relatives and connotations; great feelings; emotions; laws of nature
10Over the years, writers and colleagues have particularly focused on “kindness and relevance” discussions, and have published and published related articles and works. [1] In recent years, Teacher Liang Feng published an article “”Good relatives” and “Hand obedient”” [2], Teacher Liao Mingchun published an article “Zhang Xin Certificate on the verb of “Father and Son Interpretation”” [3], and actually criticized some of the opinions written by Guo Qiyong and others. Since Liao Wen was important in understanding Chapter 18 of “Theory of the Chinese Language and Zilu”, Liang Wen also understood this chapter, and at the same time, he also understood the chapters of “Mencius”. Therefore, when this article responds, in order to facilitate discussion, the flow of the wheel should be discussed in a comprehensive manner according to the logical order of the question. In the inappropriate situation of this article, please give me advice from Teacher Liao Mingchun, Teacher Liang Bin and readers.
1 The word “hidden” of “father and son are intimate” is remarked again. Teacher Liao pointed out: “Although the pre-Qin Confucians represented by Confucius valued affection and emphasized morality, they are not blood-superior supremacy. They talked about social personal morality based on family ethics, and said ‘the monarch and subject have a meaning’. But when social personal morality is really incorrect and father and son have a personal relationship, they can still distinguish between big and big things. This is ‘unbecoming evil’ and ‘no father’.”[4] We highly criticize this explanation. Teacher Liao is our comrade. We and his academic standpoint are different. We both have different opinions and criticized Liu Qingping and Dun Xiaomang’s so-called “Confucianism is the origin of corruption.” Liao Wen’s third part criticism of Liang Binwen is very correct, and it is incompatible with our understanding. [5] After reading Teacher Liao’s article, we still have many questions about the first two departments. Here we ask Teacher Liao for advice.
Teacher Liao said: “The ‘father is a son, the son is a son’ in the chapter “The ‘the son is a son, the son is a father’ in the chapter “, and the son is a father’, and the son is a father’, and the teacher is a father’, and the teacher is a father’, and the teacher is a father’, and the teacher is a perfect and capable person, according to the language rules of ancient Han. [6] We disagree with this understanding.
”Shi Wen Jiezi·Fubu”: “The secret is to be blind.” Duan Yuke’s note: “The secret is to be blind, and the little one is. ’The little thing is not clear, so the hidden secret is called concealment. ”[7]” Xu Hao noted: ‘The fundamental meaning of hidden things is that they are separated from each other and cannot be seen, which is extended to the name of hidden things. ’《Yu Pian·Fubu》: ‘It is hidden, not to see it, it is hidden. ’《Guangyi·小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小� ’… “Guangyi·小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小� ’《Speech·Zi Lu》: ‘The father is hidden for the son, and the son is hidden for the father. ’ Huang Kan’s “Yi Shu” quoted Fan Ning: ‘If the father and son are not inconsistent with each other, it will harm the teachings and break the rules. ’”[8]
《Shiwen Jiezi·Mizuma”: “The word “玉” means “玉”. From wood. Save the noise. “Duan Yukai’s note: “The interview and the monk train each other. The sing is also used as a sing, and is also used as a singular object. The sama is also used as a sacred person. “Shangshu Dajie”: “Zi Xun said: There are many curved trees next to the pine tree, there are many sick people in the door of the good doctor, and there are many pine trees next to the pine tree. ’《Xunqing·Rough Chapter》: ‘The trees in the big mountain are shown in the slabs. ’The squid is a tool that can make evil and bent. ”[9] “六子” is mostly seen in late and later works of war such as “Xunzi” and “Korean Feizi”. “六子” is posed as “六子”, and “六” is posed as “六子”, which means that the word “六子”, but it is posed as “六子” with similar pronunciations. The meaning of this kind of loan is actually the original content of “六子” The word “彩” borrowed as “彩” has the meaning of “彩” and “彩” (彩, 彩”), but we cannot confuse the original word and original meaning of “彩” without further division.
Liao Wenduo listed the example of “彩” in “Xunzi” (see “彩” “The Practice of Law”, “Brief”, “Not-Precise”, but these “concealment” are used in the two. The main meanings refer to the wood that is correct and oblique, which is extended to the list of correct personality, which is to reshape the evil behavior and oblique behavior of a gentleman. Liao Wen did not list other “concealment” examples in the book “Xunzi”. In fact, There are many “hidden” characters in “Xunzi”, which are used as examples of the meaning of “hidden”, “hidden”, “hidden” and “