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Theoretical Effects of Confucian Three-part Method of Ethics in the Confucian Ethics[①]
Author: Yang Zebo (Doctoral Supervisor of the School of Philosophy of the Dalian School of Science and Technology)
Source: Author Author Authorized Confucian Website Published
� In this new way of view, it is not only possible to separate two different self-disciplines, namely benevolent self-discipline and intellectual self-discipline, so as to solve the inherent difficulties of Mou Zong’s three moral self-disciplines, and it is also conducive to refining the inherent shortcomings of Li Zehou’s “emotional body”. Under the condition of preserving the body, preserve the characteristics of benevolent nature and value emotions, highlighting the greatness of Confucian morality. What is more valuable is that the division of ethics and morality has also been based on solid foundation, which is no longer a difficult problem: ethics belong to the model of benevolence, morals belong to the model of intelligence; ethics are real, morals are appropriate; ethics are defective and imperfect morals, and morals are flawless and perfect morals.
[Keyword]: Confucian ethics learning, three-part method, self-discipline, emotion body, ethics and morality
Since I was studying Confucianism, I have always insisted on developing myself from Confucius’ thinking, and divided the reasons related to morality into intelligence, benevolence, and desire, thus forming a new way of research and discussion, which is the three-part method. [②] In recent years, in the process of constructing Confucian ethics, this method has been sorted out and made it more perfect, so as to become the main ambition of this new study. The three-part method of “Shu Laying” has a strong theoretical meaning, and many problems that have been difficult to dominate in the past. For example, how to ensure the activity of intelligence and the behavior of “Sugardaddy” and “Sugardaddy” can be solved with this platform, and this has also become the basis for my criticism of Mou Zongsan’s Confucian thinking. [③] Of course, the advantages of the three-part method are more than that. This article discusses this issue from some divergent perspectives.
1. Two different self-disciplines under the three-part law field
Studying Confucianism based on Kant’s moral self-discipline is a characteristic of Mou Zong’s three Confucianism thinking. According to Mou Zongsan’s review, Kant’s theory of moral self-discipline is very valuable. The psychological system represented by Mencius is connected with it and is also moral self-discipline. The theoretical system represented by Zhu Zi talks about morality in the method of knowledge, and is harmonious with Kant’s path, and is moral and external. After this viewing, it caused a strong reaction in the academic world.Critics and protectors stood on their respective positions and started a fierce debate.
The concept of “self-discipline” is finally applied in political meaning. There is a fundamental contradiction within politics: individuals in political groups must serve the laws ordered from their groups, but these individuals must also be unrestrained. To resolve this contradiction, Lusso proposed that the Republic’s laws are based on social contracts, and the Republic accepts every member and regards it as a part of the entire body. At the same time, each person must place himself under the guidance of coordinating will. Therefore, every member of the Republic has a double component: on the one hand, he is the dominant, and on the other hand, he is the waiter. According to this theory, every member of the Republic’s inclusive network experience is unrestrained, and the laws they serve are actually made by themselves, thus effectively solving the above contradictions. [④] Kant introduced Lusso’s thinking to the study of ethics and established moral self-discipline. In Kant’s view, people with sensory desires are rational beings, subject to the natural laws of cause and effect, and cannot be restrained. But people are emotional beings, and they are absolutely unrestrained. They can make laws themselves, implement them themselves, and dispel rational conditions. These two aspects have been determined together that people are both legislators and law enforcers. Because moral laws are made by themselves, and serving these laws is complete by their own work, moral laws should be self-discipline, not external discipline. Kant proposed moral self-discipline and said that there is another consideration, which is against the principle of happiness. According to Kant’s judgment, the previous moral theory was different, but the essence of the principle of happiness was based on the principle of happiness. In this disagreement, Kant advocated that morality must be pure and only serve the self-legislation of sentimentality and cannot be aimed at happiness. In summary, Kant’s moral self-discipline has two focus elements: one is self-legislation and self-servation, and the other is opposing happiness as the goal of morality. Moral self-discipline simply means a moral theory that is emotional self-legal, self-serving, and eliminating all principles of happiness.
After Mou Zongsan introduced Kant’s thinking, he directly determined that the Confucian mind learning system belongs to moral self-discipline. This is because Confucianism also emphasizes moral sensibility, and one of the main connotations of this moral sensibility is “interruption of the flow”, which means that moral qualities must be connected with the inner connection, and one must be pure and can only be moral for the sake of virtue, and cannot be moral for other purposes. In other words, morality must be pure and must be based on morality itself, and it must not be as good as setting other goals. It is said that it cannot be as good as pre-setting other itemsCaiming the market tag, one of the main points is to eliminate the principle of private happiness and completely enclose morality into its own moral will. The Confucianism’s “interruption of the flow” is completely applicable to this principle, so it is moral self-discipline. Although there is a certain difference between mental studies and Kant in terms of moral emotions, this does not mean that the mental studies are still thinking when Ye Qiuguan is still thinking. When the exam was taken, the program began to be recorded again. The two focus characteristics of Jiabao are self-legislation and self-servation and elimination of all principles of happiness, and these two points are the basic energy of moral self-discipline. In this meaning, I accepted Mou Zongsan’s judgment that mind is moral self-discipline.
But I was dissatisfied with Mou Zongsan’s words. Mou Zongsan just came from ” The perspective of “cutting the flow of the crowd” has developed the connection between the mind and Kant, but we cannot analyze why the mind is moral and self-discipline. Confucian ethics does not stop there, and we hope to further explain the rationale of this problem. According to my understanding, Confucius’ benevolence and Mencius’ conscience can be regarded as benevolence, and benevolence is essentially a broad ethical mood. This The foundation of ethical mood is the growth direction, which comes from the complete origin, and determines that people can become themselves and that people can be usefully extended. This direction is for human beings themselves, not reinforced from the outside, and can be said to be a kind of self-legislation and self-serving. In addition, the reason why people have moral principles must also consider social careers and intellectual thinking. The influence on the heart is the so-called ethical mood. The ethical mood of the spirit comes from social life, and intellectual thinking cannot be separated from the influence of others. This determines that benevolence as the basis of morality and the short-term standard of supply for things is actually the result of being influenced by social life, and is a reflection of the inherent moral standards of social life in the heart. Because social life is not someone else’s, but itself, people are He is a member of the social career, so social moral norms are actually made by humans themselves, not from other reasons. As Lusso’s political management theory says, laws are based on social contracts, and everyone is a member of the Republic, both the dominant and the attendant, and people make laws for themselves and serve these laws.
Of course, we must also wake up to see that the crystallization of social career and intellectual thinking in the heart is an unselfish process. The morality based on ethical mood is still imperfect. As moral self-discipline is still at a low level, it also requires development and continuity. It is precisely in this meaning that I disagree that Mou Zongsan characterizes Zhu Zi as moral and external discipline. Mou Zongsan made this judgment, an important reason, is that Zhu Zi Talking about morality through the path of knowledge. In Zhu Xi, there is knowledge that has nothing to do with morality and knowledge that has nothing to do with morality. The former knowledge has nothing to do with morality, and there is no self-discipline or external discipline.
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