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The “Man is Genetic” view of “Being a Man” is a man of benevolence and filial piety, public and private
Author: Gong Zhihong (speaker of the Chinese Academy of Philosophy)
Source: “My character and civilization” 2022 No. 4
Abstract: Since modern times, Confucian tradition has always been questioned by private but unjust, and is often attributed to its care for each other. The “separate and interrelated” dispute that extended to the 21st century has given the connotation and value of the Confucian ethics system certain clarification and protection, but the verbal dimension of Confucian political philosophy is still considered to be thin. To this end, three-point evidence can be provided based on the ideological resources of Confucian traditional political philosophy. First of all, in the late Confucianism, some people knew the existence of human beings for their parents and “human beings for generation”. This confession of existence of the two virtues of filial piety and benevolence. Secondly, this determines that filial piety and benevolence have their own characteristics in the application space and talent request, and also forms a connection between “filial piety and brotherhood is the foundation of benevolence” in the meaning of moral cultivation. Finally, based on these characteristics, Confucianism conceived a fantasy of correcting people’s benevolence, loyalty, trustworthiness, and filial piety and kindness of brothers and friends, reflecting a clear and appropriate separation of public and private.
Keywords: People are born with love; benevolence; filial piety; public; private;
How to recognize the virtues of loving family and loving others, the meaning of family career and public career, and balance the strength or limitations between them is the main problem of ethics and political philosophy. Divergent civilization traditions have their own treatments. The 官网彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩However, for the Confucian civilization tradition, this mission is particularly urgent. This is because in modern times, the topic of family and private has formed a traditional thinking force that criticizes the influence of profound. This lists more representative and influential discussions as evidence.
In the late Qing Dynasty, scholars had already started a comparison of the civilization and ethnicity of China and the West, and the public and private aspects were one of the more problems. In “New Talk”, Liang Qichao believes that “what we lack most is one end of private morality.” The origin is that China only regards the five elements as the private moral character in the middle, and the East has both social and national civic moral character. [1] (16-17) Therefore, China’s decline “is all because of knowing that there is personal morality, but not knowing that there is personal morality, so the political failure is the day of ChinaInsurance network dcardReplace”[1] (20). This means that China is a “private” civilization, the East is a “public” civilization, and the actual gap between China and the West has been determined by the nature of civilization tradition. Soon, Yang Du’s comments on the transformation of criminal law大官网, he further criticized the family ethics, which accounted for three of the five ethics. Chinese and Western civilizations became a comparison between “family theory” and “nationalism” [2] (531). He showed the phenomenon of corruption at that time and was only appointing people to be polite, believing that “this is nothing, family theory is what it means. There is no one who is approachable in the country, and there is no official who comes for national affairs. The country is not weak”[2] (532). According to this, the little girl from the family raised her head and saw the cat. She realized that she had come. She put down her mobile phone and pointed to the table. She formed China’s weakness, which was an important reason for the selflessness and greed of the people.
This kind of judgment deeply influenced the subsequent civilization discussion. For example, the classic social research of the differential format opened the argument based on the public-private comparison between China and the West. Fei Xiaotong believes that China Society is a network formed by “one by one private connection” that “uses ‘self’ as the middle”. The “self-dependence” of Chinese people makes ethical morality expand layer by layer, such as the heart of a storm that casts a rock into a wave. [3] (28-30) He believed that this is the internal mechanism of the characteristics of “private” of Chinese society: because the sensible promotion is from thick to thin, so “it is to be able to be a family, and the family can be a family” [3] (30). Therefore, China’s public and private views are: “In the differential format, public and private are relative. ”[3](30) This further strengthened the widespread concern of modern China: the civilized character of family-oriented civilization has made the Chinese people feel selfish and unable to establish a public career.
It extended to the 21st century, and the problem of “separate and interpersonal” continued ten times Over the years of debate, from the traditional drama of Chinese and Western philosophical science, it has expanded to discussions in subjects such as history and law. Among them, scholars who hold modern positions may criticize Confucianism’s ethics that emphasizes school-oriented ethics is infinite, or may follow the thoughts of Fei Xiaotong, and doubt that Confucianism has been pushed from being a kind person to being a kind person. The usefulness of the theory generally believes that Confucianism cannot provide equal, fair, and just values and political principles.
In short, for more than a hundred years, the tradition of Confucian civilization has always been suspicious of privateness and injustice, and is often attributed to the Chinese people’s family. Take care. However, with the rapid development of modernization, the people’s minds have regained a gentle mind, and civilized traditions have the opportunity to express themselves from the bottom of their heads. In this context, Chen Lai briefly pointed out the disadvantages of the modern era’s over-emphasizing private morality and lightening private morality. Liang Qichao, Fei Xiaotong and others have also gained the academic knowledge.Those must clarify and review. More directly, in the “separate and interrelated” dispute, many scholars who protect traditional values have made major theoretical responses. All of this has enabled the connotation of the Confucian ethics system and the principle of the separation of public and private affairs to obtain a very high level of clarification and protection.
However, there are still some thin circles in the protection, and even the response to doubts is not thorough. The important problems lie in the two aspects of perspective thinking and thinking resources. First, the writer’s clarification of Confucian ethics is mostly focused on the perspective of individual moral choices. Of course, this is because of the suspected cases of “escape from the negative” and “family related” in the dispute, which all relate to individual ethics choices, and because the quality of Western learning can be concluded as Kantian personal opinion. [4] (64-65) Following the purpose of this, the writer intends to clarify the path of ethics of the people who publish the ethics of benevolent and common people to defend the broad doctrine of Confucian morality. But this kind of thinking still makes it difficult to respond to doubts about why it can guarantee the extension of the people. In fact, from the critical aspects of Feixiaotong, the real difficulty of Confucianism is how to participate in building a public career. Therefore, the answers from Confucianism cannot be limited to the individual morality, but require political philosophy to explore and demonstrate its theoretical strength in the public domain.
Secondly, the theoretical resources of the theory do not fall within the scope of science. For example, it is said that it emphasizes the conceptual connotation of virtue, or that it is a manifestation of benevolence and practice benevolence. These all start with the issue of morality and the cultivation of mind and nature. But in response to the doubts of modernity, we are asking for a political philosophy analysis that divides the country, the public and the private, benevolence and filial piety. Regarding this problem, the Confucian tradition of war with the country and the Han Tang must be valued. This period is the main period when Confucianism uses learning as the middle to build and develop its political philosophy. The two sides only focused on cases of “escape from the bottom of the country” and “familiarity” that were suspected of using private to waste the public, and defied the large number of polite and extension discussions in the academic tradition. The discussion of benevolence and filial piety was the main topic of Confucianism in Hanwei. It cooperates to support the public dimension of Confucian political philosophy, which reflects the meaning and limitations of family ethics, the
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