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The Confucianism Chapter: Being benevolent and moving, and being meaningful – Interpretation of the academic texts that Confucius gave to Confucians
Author: Yu Zhiping (recruited by the President of the Humanities of Shanghai Road)
Source: Zhongzhou Journal, 2024 Issue 1
Abstract: At the time of the transformation of Confucians in the late period, Confucius worked hard to build the “correct Confucian people” and was interested in bringing the Confucian people out of the dilemma of “gentlemen and Confucians”. The “Confucian Action” chapter is the first time that Confucius believed that systematically set standards for the entire level of professional behavior, and took the lead in setting up examples and rules for Confucians and giving benevolence and value regulations. “To be hired”, “To be asked”, “To be accepted” and “To be taken” means that the late Confucian community had made great preparations for ideas and actions, and waited for it to be used. Confucians adhere to their character and face the benefits of wealth and good fortune without compromising the moral principles. It has morality filled the heart, has strong willpower and self-control, and Confucians are fearless and move forward without any progress, even if they are willing to live. Confucians were born for Taoism and died for Taoism. “The past does not regret, and the coming will not hesitate” emphasizes that Confucians must have the ability and character to capture the present and directly grasp the body. Taking loyalty and trust as armor, gifts as their sternness, and acting with kindness and being loyal, was the harsh declaration of the late Confucians to bid farewell to the “gentlemen and Confucians”, which was enough to see the spirit and spirit. “Not deep but high” asks Confucians to build independent energy and personality without ups and downs with the world.
Jian Jian once pointed out that the “middle problem” of the book “Theory” is “forming a correct person”. The emotions, abstraction and personality characteristics of correct person are “benevolence and respect”, “emotional” (benevolence and kindness), “wisdom” (knowledge, learning), and “having the theme of being a human being” (righteousness, courage). “About the truth” is originally just a “son of a king” or a “privileged clan of a country”, which is very similar to the meaning of “spoken” and “king sang”, but Confucius tried hard to turn it into “the goal of fostering personality” [1]. Using the standard of correct people to balance power and seeking the late Confucian community will find that there is still a big gap between the two. Therefore, Confucius nurtured and designed a fantasy model of “correct Confucianism”, which provided dynamic support to bring the Confucian team out of the adversity of “gentlemen and Confucianism” and complete the transformation of the components of the late Confucians. One of the main goals of the Confucian team formation and shape is to be able to self-consciously and actively build the connotation of the group, seek to transcend the soul, and establish the standards of words and deeds and goals. This mission started from Confucius’ writing “The Confucian Xing” at the end of the war to the end of the writing of Xunzi’s “The Confucian Xing” at the end of the war, and lasted for about two and a half lifetimes. Confucius was regarded as the Confucian “acting rules” for himself, and his achievements were outstanding and he would never forget them for a lifetime.
1. Establish in the “Four Waits”
The Confucian Actions” chapter:
Duke AiBaobao.com ordered the seat. Confucius said: “The Confucians have treasures on the table to be hired, learn hard day and night to be asked, be loyal and trustworthy, and be willing to take action to be taken. They have such a kind of self-reliance. ” (41.3)【1】
Kong Yanda’s “Commentary” explains that this is “to say that the practice of Confucianism is established and the end of one’s own body.” The four words “wait” appear in succession, which can reflect the basic preservation status of the Confucian scholars in the major ministries at that time. Huang Daozhou’s “Collected Confucian Affairs” says: “There was no Confucian scholar in ancient times. Lu called Confucian scholars, and there was a Taoist minister who was buried but had not served. “[2] The Confucian group in the late 1121 period was mixed in the bottom of society for a long time. Most of them took courtship and teaching as their jobs, and they lived on their own. It was not easy to raise their families. They all had a poem about the “Six Arts” and had sufficient knowledge. They just lacked the required stages and had to be in the vicinity of the people. Once they had the opportunity to enter the system, they would immediately find talent and become a group that had great contributions to the country and society. “To be hired” is waiting for a call, and Zheng Xuan’s “Note” says “Year At night, it is called “recruitment”, which means that many Confucians seem to be “a treasure on the table”. They all hope to be invited by kings and officials to go to the court for in-depth discussions, and to show their own wisdom and talent. “Waiting to ask” means that Confucians are excited and have a good understanding of their own knowledge, and have prepared their own selfless energy and are waiting for the kings and officials to inquire at any time. “Waiting to ask” is the moral character of loyalty and trust in their hearts, waiting to be recommended to kings and officials. This is the previous period for formal use, so Zheng’s “Note” says: “Waiting to see the application.” “And “waiting to take” refers to “advance to the position” [2]. Confucians can often practice Taoism principles, so they can gain positions and become a member of the system. This can be a generational dream of the Confucian group. These “four waiting” are a true photo of the Confucian state of Confucius, and they release the hole. The son should lead the Confucian team to the extreme signal of the great road of health and prosperity within the system. Although he was moved and helpless when he was waiting to become an official, his energy was independent, he did not rely on or was not angry, and he showed the healthy and upward side of the spiritual energy of the Confucians.
Confucians are virtuous Living and living a happy career. Confucius made many regulations on the virtues of Confucians very early, divided into categories and one item. The first list of “Confucian Action” is to be hired”, “waiting to be asked”, “waiting to be accepted”, and “waiting to be taken”. Huang Daozhou’s “Collected Confucian Action” says, “It is necessary, so Confucians say that they are needed” [3], which shows that they are late The Confucians may be preparing for a long time in their minds and actions, waiting for appointment with sincerity. In the inspiration of Zhang Taiyan’s “The name of Confucianism is out of need” [3], Hu Yang’s “Speaking of Confucianism” raised doubts: “In the end, there was only one word ‘新’, and later there was the word ‘新’ from human beings. ”[4] In the writing of ancient Han language, there has always been some “right-text speech”. The right radical of Han character often determines the meaning of Han character. The shape of the Confucian character comes from need, and the sound symbols are both explanatory. Hu Yang’s understanding of “Confucian” is obviously complete and not under the original religious memorial scene.The behavior of “restraints and bathing activities” is a kind of preservation and ideological need of the late Chinese Confucian community, waiting for supply. Although Hu Yi did this, although it was a risk of academic risk, the conclusions he had drawn helped to deepen people’s understanding and clarity on the initial preservation of Confucians.
The reason why Hu Xing establishes the meaning of “first” and “Confucianism” is that the importance of the argument is to carry out profound and individual academic principles on the hexagrams and lines and structures of the hexagrams in “The Book of Changes” and “The Book of Changes”. The important reminder of the need to be treated is based on the six-line line icons, lines, and lines, respectively, from a different perspective. The book “Book of Changes” is actually a complete event for the entire process of Liuhe everything from nothing to existence to preservation in the world. From “Qian” and “Kun”, to the birth of the hexagram of “Tun”, and to the end of “Jijin” and “Weijin”, in the middle, it imagines, constructs, and designs countless twists and turns, and waves and clouds. Readers must not only experience the evolution of the sixty-four hexagrams, but also fully immerse themselves in the specific events and principles of each line, so that they can fully understand how the six-hexagrams exist in t TC:
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