【康中乾】儒家三綱之道的倫理學本體一包養行情論

Keywords: Confucianism; the feelings of heaven and man; Song and Ming dynasties; Ethics and Ethics in the body;

1. Confucianism was designated as one

In 140 BC (the first year of Jianyuan of Emperor Hanwu), Emperor Hanwu ascended the throne. Emperor Wu was originally interested in Confucianism and was very talented and rough. When he ascended the throne, he ordered his ministers to be “good literary scholars”. He asked these intellectual elites (record questions) and asked them to answer (counselect). In the third “Control”, Dong Zhongshu’s suggestion that “those who do not lie in the six arts or Confucius’ arts will be decisive and do not let them go together” (“Han Book·Dong Zhongshu’s Episode”) was adopted by Emperor Wu. From this, Confucianism was determined to be “one lord” and became the ruling thought of the Han Dynasty, and also became the ruling thought of the entire Chinese feudal society after Ernest.

There are two questions here to think about: First, why can Confucianism replace Huang Lao School in the early days and become the steadfast thinking of the Han Dynasty? Secondly, after Confucianism is defined as “one lord”, what is the true meaning of “noun” or “one lord”? Regarding the first problem, Confucianism is consistent with the economic foundation or economic structure of the small-scale agricultural economy in China’s feudal society, which uses the family as the production unit, so it becomes the politicization of feudal society, which is a historical necessity. Although Huang Lao’s learning is in line with the urgent need to restore and develop production and stabilize society at the beginning of the Han Dynasty.Time, but ultimately it is not suitable for the economic structure of China’s feudal society, so it is only a strategic policy, not a strategic point. Under the guidance of Huang Lao’s school of thought, after the development of Han for nearly 70 years, when the Han Dynasty was stable and stable in economic, political aspects, it was naturally necessary to be located in Confucianism. This was a request for the economic structure of China’s feudal society and its political request. Regarding the second question, the need to be serious about thinking. “Super the sects of all schools of thought, respect Confucianism and be gentle.” This thinking of national policies is very difficult to achieve politically, and it can be implemented by Emperor Hanwu. But speaking from the perspective of thinking about civilization may not be so difficult. If a kind of thinking can be truly “respected” it, it must be pushed to the position of “Lao Mei”; the “Lao Mei” in thinking is the origin and fundamental meaning of philosophy. As for Confucianism at that time, if it can be truly “one”, it must be brought to its original position, so that it becomes the origin, the root, the basis, the standard, and the standard of the existence of all beings, so that everything takes the “dharma” from it. Therefore, Confucianism must be determined as “one honor”, and its mission in philosophy is to interpret Confucianism in itself.

2. The respect for Confucianism and the ethics ontology

How to sing the Confucianism ontology? Is it difficult to reverence Confucianism as or religion as “teaching” and make it religious? If Emperor Hanwu and Dong Zhongshu at that time combined political power and civilization to do this, they would respect Confucius as the leader and religious Confucianism. But Chinese civilization did not take this path at that time. Therefore, the so-called Confucian intrinsic theory is to turn the ethics or ethics thoughts mentioned by Confucianism to the basis of origin, the height and position of the body. This is the ethics intrinsic. As long as the ethical relationships and thinking such as the “Three Necesses” and “Five Constant” mentioned by Confucianism reach the position of the source and the foundation, so that they become the original and self-original ones, and become the criteria, standards, standards and principles of all social behaviors, Confucianism is truly respected, and Confucianism can also become the polite and ideological form of society at that time.

So, the intrinsicization of Confucian ethics was a political need of the Han Dynasty and a need for thinking about civilization at that time. This was the place where its needs were. So, does Confucian ethics have the ability to be intrinsically transformed? If not, the task of intrinsicization of Confucian ethics will not be completed. In fact, when it comes to ethical problems, there are always problems such as “binary” nature and structure such as inner and inner, person and non-human, subjective and objective, and internal short-term cultivation, inner and transcendence, mind and nature and the universe. This type of problem was faced with Confucius when he took the initiative to “reward and sweet gifts”. The “gift” and “lecture” of Zhou Gong’s “producing gifts and making music” were at that time a social regulation and specification. Of course, it was binding and strong, and it was something outside of people. This was its transcendent position. However, no matter how good the gift regulations are, how powerful and sacred it exceeds the spirit, it will eventually require people to accept, accept, serve, comply and implement it. FakeIf people do not accept it or even have the interest to blame it, of course they will eventually fall beyond their sexuality, strength and binding force. Therefore, Confucius said, “How can you give me gifts? How can you make money? How can you make me happy? How can you make me happy if you don’t have a kindness?” (“Sugar·Yanghuo”) He sighed, “What is it like if you don’t have a kindness? What is it like if you don’t have a kindness?” (“Sugar·Baoyi”) If people do not restore the foundation and ability of the inner nature of “gifts”, the existence of “gifts” has no interest, and cannot be restored. It was precisely when Confucius saw this that he moved from “gift” to “benevolence”, that is, he found the ideological and emotional foundation of the existence of people for “gift”. This is Confucius’ serious contribution to Chinese civilization after he followed Duke Zhou. But it also laid a contradiction, that is, once the “gift” is launched from “benevolence”, the “gift” becomes a self-voluntary activity and has an inner subjective spirit; however, precisely because it is the subjective spirit and the self-voluntary nature of the person itself, it is not an internal binding force, nor does it have the internal standard and the self-determination of the subjective spirit, the right and wrong, the good and bad, and it cannot be sure of the correctness and temperament of the person’s behavior. For example, a person can be loyal to the emperor and willing to sacrifice his life for him, but there are also people who can choose to give up the emperor and to usurp the throne, which is all out of self-voluntary. If this is the case, the pressure will not have any moral standards or behavior. Therefore, when laying the foundation for the existence of ethical norms from the perspective or the self-consciousness of the subject, we ask to pay ethical norms with internal transcendence, so as to determine the intent and unrestrained nature of the motor, and ensure the standardization, guidance and correctness of the behavior. Confucius’ benevolence thinking system of “Fate and Benevolence” (“Speech Zihan”) is related to this problem. There are both people’s inner “benevolence” and at the same time, there is a “destiny” that transcends nature and dominance. “benevolence-destiny” is the intrinsic theory and emot