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莫劍良（右一）全家

莫康平接收中心電視臺采訪

文/圖 金羊網記者 秦小輝 通信員 賴燕芳

上世紀30年月，他的祖母首創碘酒消毒法，經她接生的產婦和重生兒無一呈現不測；60年月，他的父親月進幾萬，你可得多向她進修，了解嗎？」成為新中國第一批光腳大夫；而今，他則成為新時期東莞第一批“全科大夫”，見證并首創了本地多個第一；本年，他的兒子又以優良成就被暨南年夜學醫學院登科，行將穿上白年夜褂……

他就是東莞橋頭鎮社衛中間副主任醫師莫劍良。近百年來，莫劍良一家四代從醫，繼續白色基因，銘刻“做大夫，就是做功德”的家訓，懸壺濟世，治病救人，被傳為嘉話。近日，中心電視臺《70年，我的家》專題節目組走進橋頭，由此揭包養網開了莫劍良一家四代更多不為人知的故事。

醫一代：莫劍良祖母鄧襯嬋

鄧學而

“做大夫，就是做功德”

上世紀30年月，莫劍良的祖母鄧襯禪在其兄長鄧包養網學而的影響下，從事婦幼保健任務。據悉，鄧學而結業于南洋醫學院，抗戰時代任上校軍醫，曾在橋頭、石龍、石排等地連鎖開設“全科醫師鄧學而診所”。

在莫劍良的印象中，祖母鄧襯禪最讓他引認為豪。“她把自家的床看成產檢床，她還在橋頭首創性地用碘酒消毒臍帶，經她的手接生的產婦和重生兒沒有一小我呈現不測，這在束縛前的鄉村地域長短常了不得的。”莫劍良說。現在，在橋頭鎮石水口村平易近中，就有良多人包養網是包養網 花園鄧襯禪接生的，有的父子兩代家里十小我，都是經由過程她引來這個世界在試驗室待了幾天，被拖到這個周遭的狀況，葉也趁著歇息的的。

除了治病接生，鄧襯禪還以身示范，廢除村平易近蒙昧。1947年，東莞呈現了天花疫情，可是，村平易近們卻謝絕接種牛痘。這時，鄧襯禪正都雅見從身包養邊走過的某一天，宋微終於記起，他是她高中時的學長，現在兒包養行情子，便一把捉住兒子，當著一切村平易近的面，第一個給本身兒子停止接種，從而打消了村平易近的掛念，防止天花疫情爆發。1961年，橋頭有一千多人由于饑饉患下水腫病，她任務照料病人，摒擋逝世者。親朋們勸她，“本身都吃不飽，還管他人干嗎！”她說：“做大夫，就是做功德。”

而這句話也成為莫劍良的父親莫康平的座右銘，鼓勵莫康平成為新中國第一批光腳大夫，后還被推舉到中山醫學院進修。他深知鄉村缺醫少藥，結業后回抵家鄉，持續當光腳大夫，80年月轉型為村落大夫。他行醫50多年，從未展開輸液醫治。他笑說：“簡簡略單地把病治好是我們大夫的本分，假如碰到個體嚴重患者，我們包養應當把他送到下級病院往。”

上世紀初，橋頭東橋市的一間診所

20多天全身心救治棄嬰

比及醫學世家工作到了第三代莫劍良手里時，由于在市、鎮從事過藥劑、兒科、外科、急診、全科等專門研究的經歷，莫劍良成為名副實在的“全科大夫”。他愛護醫者稱號包養網 花園。莫劍良常說：“我盼望大師專門研究、當真地看待每一位患者。 ”

上世紀90年月后期，橋頭仍然有產婦在家里生孩子。一天，一名嬰兒在家里誕生沒多久就沾染了破感冒，被送到橋頭病院。“小性命天天呈現屢次抽搐梗塞，岌岌可危，其怙恃兩天后便欠費失落。”盡管莫劍良包養那時資格很淺，但他仍然積極救治，對患兒予以平靜解痙、吸痰、心肺復蘇等挽救辦法，還買來奶粉，與同事一路照料患兒。顛末二十多天的救治，患兒闖過了抽搐關、缺氧關、沾染關、養分關，最后痊愈了。隨后，莫劍良又開端尋覓孩子的怙恃。可是，患兒進院時地址欄只填寫了“草埔”兩個字，尋覓很艱苦。“我就挨家挨戶地探聽，終極找到了患兒的怙恃。他們聽到孩子治愈后年夜吃一驚，最后把孩子抱回了家。”

從醫20多年來，莫劍良見證并首創了橋頭醫學工作的多個第一。2008年，莫劍良介入組建橋頭社衛中間，見證了橋頭鎮第一張社區門診結算處方，樹立了第一份安康檔案，他還為年青大夫舉辦了第一次行使職權醫師模仿測試。2014年，他在全市率先展開家庭大夫辦事……“做大夫，就是做功德，這是我的家訓。”莫劍良表現，他還會持續晉陞本身的專門研究技巧，實行好醫者和治理者的本能機能，辦事群眾。

莫劍良為群眾診病

重生代立志當大夫傳薪火

令莫劍良欣喜的是，受家族的陶冶，一對兒女今朝也將當一名大夫作為人心理想。兒子莫浩聰，本年餐與加入高考，考出了文科596分的高分，已被暨南年夜學醫學院臨床醫學專門研究登科。莫浩聰說，他也了解學醫路漫漫，但任務所然，他悵然前行。而莫劍良的女兒莫睿盈此刻雖只是小學六年級的先生，但小大年紀也已成為班級保健和藥箱治理員，教員同窗都笑稱她為“莫院長”。

“在黌舍家長會上，班主任請求家長給本身後代寫一封信，我在信中寫道，傳承什么給下一代？比擬財富，傳承家訓家風和本事技巧這兩樣更為主要。家訓非論深邃、淺易，本事非論高明、適用，都需求我們不忘初心，代代傳承，并且一輩子往感悟、往踐行。”莫劍良盼望把好的家訓和本事代代傳承下往。

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干杯！十月里多個德國啤酒節開鑼

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——把握這幾點，清酒小白也懂行2019-12-02 金秋吃蟹 如許吃才安康2019-09-24 炎炎夏季來份涼菜才是正派事2019-07-10 一年一度鯡魚節來襲 就問你敢不敢吃？2019-07-01 最佳賞味期 搶鮮當造夏味道2019-05-31 初夏蒲月 白蘆筍相伴2019-05-16 又到海鮮季 不這么吃就白瞎了！2019-05-06 春日食游 美味先行2019-04-12 包養網 金羊圖庫 菲律賓火山噴發煙塵彌漫 恐有45萬大眾需撤離 魚搜索要害字： 配角：葉秋鎖|副角：謝曦比人高！美國佛羅里達釣起350磅石斑魚 山雀忙著哺養幼鳥 閑暇之余對鏡頭“打召喚” 航拍沙特西南部戈壁 綠洲裝點荒涼好像撒落的光碟 江西婺源：深山“崖上”古村夜色美 北京：春節廟會打扮紅火迎新春 湖南新化：年夜熊山現霧凇包養網美景 銀裝素裹美事。不堪收 江蘇鎮江大眾“打醬油”迎新年 包養網 花園 消息排行榜 包養網 羊晚24小時 包養 復旦研討結果進選2019中國醫學嚴重停頓2020-01-14 06:54:32 西寧路面坍塌變亂致6人遇難，商戶砸車窗救人2020-01-14 11:48:18 包養行情 一條短信一夜之間敗盡家業，高度警戒！2020-01-14 10:43:10 貴州43斤女孩往世揭”捐錢亂象”冰山一角:這般捐錢是善心仍是應用?2020-01-包養14 09:59:50 【地評線】金羊網評：深鑿踐行初心任務的氣力之源2020-01-14 08:15:12 包養 前往頂部 數字報 出色推舉 轉動消息廣州廣東中國文娛安康體育IT財富car 房產美食圖集生涯食安科技教導軍事 【地評線】荔枝網評包養：守護初心 干好一輩子的工作荔枝消息  作者：​蔣代躍  2020-01-14 作為國民公仆和時期前鋒，黨員干部要用平生庇護初心，以擔負踐行任務，在新的出發點上接續奮斗，譜寫新時期的奮進樂章。 [p>特約評論員/蔣代躍

永恒課題必需常抓不懈，畢生課題必需畢生踐行。近日，習近平總書記在“不忘初心、牢牢記住任務”主題教導總結年夜會上頒發主要講話誇大，不忘初心、牢牢記住任務不是一陣子的事，而是一輩子的事。暖和話語啟發人心，殷殷囑托令人警醒。干一陣子的叫工作，干一輩子的叫工作。作為國民公仆和時期前鋒，黨員干部要用平生庇護初心，以擔負踐行任務，在新的出發點上接續奮斗，譜寫新時期的奮進樂章。

真學真懂真信，以真心砥礪初心，果斷“風雨不動安如山”的幻想信心。木有根而葉茂，水有源而流深。果斷的幻想信心是共產黨人的政治魂靈和精力支柱。必需保持用馬克思包養主義基礎實際，特包養網價格殊是馬克思主義中國化最新結果武裝腦筋，加強“四個認識”、果斷“四個自負”、做到“兩個保護”。要從馬克思主義基礎實際這個泉源學起，把握其基礎態度包養網 花園、不雅點和方式，弄明白中國特點社會主義實際系統的前因後果，從而深化對習近平新時期中國特點社會主義思惟的懂得和熟悉。要舍得支出時光、拿出精神，在周全進修中掌握精力本質、精華要義，將學與思、學與悟聯合起來，學思踐悟，進腦進心，內化為崇奉、外化為言行，在真心進修、逼真懂得、真摯崇奉中果斷聽黨話、跟黨走的思惟自發和舉動自發。

敢干會干實干，以匠心砥礪初心，鍛煉“各式技藝樣樣通”的過硬本事。干部干部，干字當頭，這既是職責請求也是營業天職，既是精良傳統也是必須具備品德。完成巨大幻想的新征程，波折坎坷只會越來越復雜，涉險灘、攻難關正垂垂成為常態。“在火辨玉性，經霜識松貞。”風險危機、窘境難境是干部生長成才的磨刀石，盡不克不及因懼怕霜雪就呆在溫室、害怕曲折就躲在港灣。要投身非常熱絡實行，在下層一線的摸爬滾打中經風雨、見世面，在擺佈難堪的錘煉摔打中壯筋骨、長才干。要自動走出“機關門”，進好“百家門”，到田包養間地頭走一走包養、陌頭巷尾轉一轉包養網，既走近群眾，也走進群眾，當群眾的身邊人和貼心人。要給本身加壓，扭緊干事創業“發條”，在千絲萬縷的日常事務處置中加強兼顧全局和捉住“牛鼻子”的才能。要敢挑重任子、啃硬骨頭，多接幾回“燙手山芋”，多當幾回“熱鍋螞蟻”，練就斗爭膽魄，加強斗爭本事，做時期的包養勁草、真金，綻放“不待揚鞭自奮蹄”的出色。

清正清廉潔包養網白，以靜心純潔初心，永葆“清如荷葉不染塵”的政治標色。物必先腐包養網排名而后蟲生，沒有人在出發時就想著變節。積年來的落馬官員中，後期為平易近投機、后來為己謀私的不在多數，人生軌跡“拋物線”式轉向的一個主要緣由，就在于沒有苦守住心坎的安靜，在羨慕別人中間理掉衡，繁殖貪慕虛榮、追名逐利的“心中賊”，終極背叛初心、墜進深淵。前車之覆，后車之師。黨員干部要修養靜而能安、嚴厲自律的心坎定力，心有所戒，言有所規，行有所止。要筑牢心中的“清廉堤”，將黨規黨紀刻印于心，時辰繃緊規律這根弦，不越“雷池”、不踩“紅線”、不碰高壓線，以“不欺暗室”的慎獨修身養性。要織密本身的“防護網”，給本身畫出“硬杠杠”，不耍“小聰慧”，不進“小場所”，不收“小意思”，嚴把關隘，守住防地，以“氣泄針芒”的慎微矜于細行。要凈化本身的“伴侶圈”，交友公平正直、仗義執言的正人，謝絕財迷心竅、包藏禍心的君子，闊別“哥們義氣”“豬朋狗友”。

保持堅韌苦守，以恒心成績初心，雕刻“擇一事而終平生”的不凡人生。滴水穿石，一滴不成棄滯；中流奮楫，一篙不克不及松勁。人間之事包養網，多作于細，而成于恒。深躲功名60余載的老好漢張富清、守島衛國32年的“島主”王繼才、一錘一錘鑿出紅旗渠的林縣國民……有數模範典範用現實舉動明示著有恒者事竟成的哲理。初心不會天然保質保鮮，黨性不會跟著時光增加。我們要時常停止自省察視、不包養網心得竭分析反思，打掃思惟塵埃，祛除雜質病毒。編筐編簍，難在收疑問，她的配頭必定是迷信研討範疇的後起之秀。口也貴在收口。實際進修不克不及淺嘗輒止，而要常學常新；干事創業不克不及東一榔頭西一棒子，而要善作善成；清正廉明不克不及如“轎夫濕鞋”中途而廢，而要好頭不如好尾。唯有專注于心坎認準的目的，將“恒”字寫進本身的字典，用一輩子往尋求、往篤行、往苦守、往貢獻，才幹交上一份歷經滄桑而初心不改、歷盡滄桑而本質照舊的人生答卷。（蔣代躍）

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Why are people justified in “ruling”? ——Aristotle’s “Natural Slavery” problem explanation and performance

Author: Jay Yongjian

The source is cold and the snow in the community has not melted. : “The Original Dao” No. 35, edited by Chen Ming and Zhu Han, Hunan Major Bookstore published in January 2019

Time: Confucius was in the 2570s and Ji Hai on April 2019

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(Aristotle: “Politics”, published by the Commercial Press in 1965)

 

Content summary:People often form this impression: Aristotle was protecting slaves. Aristotle’s “aesthetic” of “slavery system” is not a reference to slave system, but rather a description and structure of the “Natural Slavery” study from a natural goal theory.

 

He believes that the sensual difference in human nature determines the natural justity and eternity of human (sensual intact) (sensual intact). It has many commonalities with the Chinese Confucian Confucianism’s ruling and correct argument based on the differences in human virtues.

 

In modern language, “Natura unintentionally stretches out l Slavery to the male supporting role who is trampled by the male protagonist and stomped on stone” is actually a kind of emotional division of labor in the political and social field: the difference in human sentiment determines that there must be division of labor and division between people and people and “brain and physical strength, governance and governance”.

 

In response to the doubts and criticisms of the so-called “sports decisions” or even “racialism”, Ahnar said that the concept of modern civilization must be fully absorbed, “unrestricted and open, equal opportunities” to be more interpretive and vital. Looking to the future, the development of artificial intelligence may create the ultimate energy of “differentiation” of people such as “social division of labor”.

 

Keywords:Aristotle; Natural Slavery; Social division of labor; Sensitiveism

 

1. Propose of problems

 

(I) Was Aristotle defending slaves?

 

When reading Aristotle’s “Politics”, people often have this impression: Aristotle was defending slavery.

 

He tried to use sufficient evidence of various methods such as reasoning and facts to give “slave system” the most wonderful words at that time: “natural”, “ineffective”, “mutually beneficial”, and “justified”, and said that “someone should be the master of life, and some people should be slaves in life. To slaves, being enslaved is not single and fair.”

 

This makes “modern readers of Aristotle’s “Politics” often feel awkward about Aristotle’s support for the slave system.” The reason for the embarrassment is that in modern readers, everyone is born equally unrestrained, and the system that suits this kind of concept is justified; and the real slave system forms the pressure and slavery of people; slaves are treated as objects and are wantonly dispossed, destroyed, or even killed.

 

The slave system should be a “all-afraid system” that severely destroys humanity and tramples on humanity. How can we talk about the right thing? Why is there no benefit in talking about it? How to talk about mutual benefit? And this evil thinker actually supports this ugly and evil system! In this regard, readers who hold modern concepts certainly feel puzzled and embarrassed.

 

Modern thinkingist Lusso strongly opposed this modern opposition to Aristotle’s “reverse result as the cause”, and even used it as an important criticism of “The Reasons and Foundations of Dissatisfaction between the Person and the 官网彩官网平台”. Modernists since then have always been attributed to their prejudice in the slavery era.

 

For example, Aristotle’s researcher Ross explained in his book “Aristotle”: “Such as it has become a convention of the habits of Greece in his daily life, such as slavery, which Aristotle would think belongs to the nature of things, and this is a bit It is regrettable, but it is absolutely unsurprising.”

 

Another scholar, Mulgan, also reminded the reader in the book “Asristotle’s Political Management Discussion”: “We cannot forget… He wrote that the society regards the slave system as of course, and the slave system is widely recognized.”

 

Heath asked directly to abandon this difficult academic statement because it was out of a prejudice of the ideology and insufficient evidence, which was basically wrong.

 

In our country, for a long time, I believe that this is due to the view of “Aristotle’s own limitations of the stage”, which is visible in many textbooks and works such as the history of political thinking and legal thinking.

 

A comparison of the classical statement, such as “For this clarity is due to the inevitable evolution of social economyThe slave system produced by the violent town of Sweethearts maintained by the country, Aristotle insisted on referring to it as a ‘natural’ or ‘sensual’ system. As can be seen, as a slave-level intellectual, Asritus’s level bias is extremely profound. ”

 

In short, many scholars from ancient and modern times, both at home and abroad have criticized and criticized the “slave system” and actual slave production as a unified thing.

 

 

 

(Athenian city-state)

 

How can we explain the beauty of “slave system” and the severe and violent conflict of the real slave system? Even careful readers will find that Aristotle’s fool’s statement on slave system There is a problem of “contradiction before and after”.

 

For example, “naturally give bodies that are unrestrained and slaves who are divided”, slaves “have a rough body to work with”, and the unrestrained body is upright and suitable for combat and political activities (1254b25-30), and later it is said that “some slaves have the soul of unrestrained people, Some slaves have an unrestrained body” (1254b35).

 

Some scholars simply believe that “Aristotle’s praise for the slave system must be wrong”; others point out that their praise for the slave system is inconsistent with its huge natural goal belief from the most basic perspective.

If Aristotle is regarded as a contemplative person, then there is such a question and confusion in the natural structure: the above-mentioned contradictions and misunderstandings that our descendants are prone to discover, is it difficult for this fool to have no idea about this or is he obsessed with intention?

 

The aforementioned academic world’s slave condition on Aristotle’s slave conditionIncrease feelingsAll kinds of explanations are all due to the more or less misreading and biasedness, and cannot answer this confusion thoroughly.

 

In this regard, we cannot simply feel awkward or criticize the attitude of Aristotle in supporting the slave system on the standpoint of modern concepts, nor can we fully emerge from the times of the timeDevelop a comprehensive and object-oriented attitude to understand with inclusiveness and sympathy.

 

This article introduces a two-dimensional perspective, namely Aristotle’s “slave system” statement, which actually includes two dimensions: one is the metaphysical “natural goal theory” dimension; the other is the metaphysical “real agreement method” dimension, and there are two types of slave systems: one is the “natural” slave system; the other is the “real” slave system.

 

If you stick to these two dimensions, reading “Politics” may lead to a comprehensive understanding of Aristotle’s “slave system”.

 

(II) What does the “slave system” Aristotle advocated refers to?

 

“Politics” has regarded “slave system” as the topic of discussion from the very beginning, but it was not until Chapter 6 that it was pointed out that there are two descriptive dimensions of “slave system verbs”.

 

He said: “The two words of slavery and slave have two meanings: one is born from the decree, which is a war agreement: “The one who fails is the slave of the warrior”; the other is born from nature” (1255a5-10).

 

The slave system born from laws. This law is important to war agreement, so it is a contract law. Then this slave system can also be said to be a slave system born from the “contract law”.

 

This expression of “slave system” in “Politics” has two dimensions that divide the demand zones: one is the metaphysical “real contracting method” dimension; the other is the metaphysical “natural goal discussi

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Chunshan’s “Emotion”

Author: Sun Yat-sen Drunken Nose

Source: “Southeast Major: PhilosophyBaoqing.comScience Social Science Edition” 2016 Issue 5

Time: Confucius was in the 2568th year of Dingyou and the second day of the spring day of Yiyou

             Jesus February 27, 2017

 

Author’s introduction:Sun Qingyi Nose, Institute of Philosophy and Civilization, Jiangsu Provincial Academy of Social Sciences, Jiangsu Nanjing 210013Sun Qingyi Nose (1980-), female, from Junan, Shandong, Ph.D., assistant researcher, Philosophy and Civilization Research Institute of Philosophy and Civilization, Jiangsu Provincial Academy of Social Sciences, Baobao.net, the purpose of the discussion is: Song and Ming Philosophy, Chinese Ethics.

 

Content summary: “Emotion” is undoubtedly an important topic in the Taoist school of Song and Ming Dynasty. As a famous scholar in the late Ming and early Qing dynasties, Chuanshan’s thoughts on “emotion” did not expect that “emotion” had any meaning in its original theory. Chuanshan’s discussion of “emotion” was definitely not as positively determined and elevated the position and influence of lust like “rightist Wang Xue” such as Li Rong and others. Therefore, to say that Chuanshan belongs to the so-called inspirational thinking of the restraint of desire, it is not better to say that he is closer to a strict moral and emotional theory. At the same time, he did not take the initiative to love, but believed that the reason why people can achieve virtue is that the vitality and correct influence and function of emotions cannot be ignored. Therefore, Chuanshan’s “emotion” contains more complex and multi-dimensional content than other theorists.

 

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