一包養經驗【孫欽噴鼻】船山論“情”

In the study of Chinese academic thinking history, “late-stage inspiration theory” is the signature name of the international thinking between the Ming and Qing dynasties. As a result, the restraining and relieving problems became a main content of this stage of thinking discussion. Wang Chuanshan is undoubtedly one of the representatives of this trend of thought. But as Wang Fansen pointed out, while the late Ming and early Qing dynasties, while the ideological school of thought was concerned and advocated the theory of natural humanity, it also adhered to the strict moral principles [1]91.

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Li Mingxiu even pointed out: “Wang Fansen saw that the argument of ‘restriction of lust’ is not as consistent as the facts, and he was sure to have insight. However, he would join Chen Jing, Wang Fuzhi and Yan Yuan in the rank of ‘natural humanitarian theory’, which made people regret that ‘only know one, not the other’.” [2]112 This can be BaoqingIn terms of Wang Chuanshan’s thinking about himself, the problem of lust is doubled and complex. On the one hand, he strictly analyzes the distinction between personality, defines the connotation of “emotion”, and advocates that Zhang is good at speaking but not good at emotion. This is the clear line of the natural humanitarian theory advocated by the “rightist Wang Xue”; on the other hand, he also advocated that “emotion” (joy, anger, sorrow, joy, love, evil, desire) has an active and just meaning and function in moral realization activities, and this is the clear line of the story of Buddhist and Laozi and even Li Ao (Tang Dynasty) and Li Ao. The two seemingly inconsistent explanations just reflect the reconciliation and plurality of Chuanshan’s “emotion”.

1. The definition of “emotion”

The world of “emotion” in Confucianism is first seen in the “Travels·Treat” chapter: “What is the face of love? Joy, anger, sorrow, joy, love, evil, and desire, seven are not learned and can do it.” This is to say that there are seven kinds of human emotions, namely joy, anger, sorrow, joy, love, evil, and desire. From this definition, love is a kind of relationship. The question is whether this can lead to the inability to define benevolence by love? This involves Cheng and Zhu’s theory of “benevolent love”.

The saying “Talking benevolence with love” did not cause disagreements before the rise of the Northern Song Dynasty Neo-Confucianism. For example, Dong Zhongshu said, “The benevolent will always love people” (“Years of Fanlu·Benevolence and Law”), and Korean Yu once said, “The benevolence is said to be kind” (“Years of Yuandao”), and this saying can also be found in “Theory” and “Mencius”, for example, “The benevolent ones love people” (“Leave the Father”).

However, this statement was highly criticized by the dramas of Cheng Xi and other theories. Cheng Xi believed that later generations said that “the heart of obsession is benevolence” and so they advocated defining benevolence with love. This is wrong. Therefore, of course, it can be said that a loving heart is love, but love is just love, and benevolence is nature. How can one love define benevolence? This is what Cheng Xi calls “benevolent love”. Therefore, he believed that what Mencius said here: “The obsessive heart is benevolence.” In fact, the brief summary of what he said later: “The obsessive heart is the end of benevolence.” Since it is said to be “benevolence”.”The end of the world” is “benevolence”. Then he also criticized the more “loving heart” and said that “benevolence” is “benevolence”. Cheng believed that “benevolence” is of courseBaohao.com is love-minded, but it is wrong to define benevolence by love-mindedness. [3]182.

Based on his statement of “benevolence and love”, Cheng also gave a new interpretation of “Filial piety and brotherhood” in “Studying” “Filial piety and brotherhood is the foundation of benevolence”. He believed that this sentence means: “Being benevolence starts with filial piety and brotherhood.” “But “benevolence is nature, filial piety and brotherhood are the use. In nature, as long as the four kinds of benevolence and virtue are there any filial piety and brothers? Benevolence is about love, and love is greater than love. Therefore, it is said that ‘Filial piety and brotherhood are the basis of benevolence!’”[3]183 This is to say that love and respect are both used, but they cannot be used to define “benevolence”.

Zhu Zi’s original Cheng said this step by step to define “benevolence” as “the principle of love and the virtue of the heart”[4]48. Zhu Zi said: “From Han, love has been used to express the disadvantages of benevolence, which is to ignore the distinction between personality, and thus regard emotions as nature. ”[5]1265 This is said that since the Han Dynasty, Confucians defined benevolence by love, which was formed because they could not overcome the distinction between personality, so they directly believed that emotion is nature. In other words, the reason why love is benevolence is because they do not understand the difference between nature and emotion. Love is only one of the emotions, and benevolence is the reason why people are human beings, and it is the nature given to people by destiny.

The Cheng and Zhu’s concept of distinguishing character was inherited by Wang Chuanshan. He said: “Love is not benevolence, but the principle of love is benevolence.” The saying of the two peaks is that it is a sign. Han Kui didn’t understand it and said, “The benevolence of love is benevolence”, which means that the beautiful and beautiful family is charming and lustful. Love is love; the principle of love is nature. … Zhu Zi said, “The benevolent is the principle of love”, and this sentence can be reversed. href=”https://twsugarblog.org/”>Baoqingapp View. To hide from benevolence, it is called “the principle of love”; if you want to distinguish between personality and benevolence, it is called “the love of reason”. [6]1059-1060 Here, Chuanshan clearly confirmed that Zhu Zi would pass on the door again to the door of life. The more you don’t know the way of saints, it is determined by love.Benevolence. Consequently, Chuanshan pointed out that love is one of the emotions, and the principle of love is benevolence, and character must be strictly distinguished. And explain Zhu Zi’s “The principle of love for benevolent people [Time travel/Rebirth] Red Tsing Bei “Crossing the Big Boss with Beauty”Sweetheart Baobabaobaobaobao.com[Completed + Extra]” The main characters in this topic can be defined by each other. In order to