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Mencius’s history, thinking and philosophy world of “residing with the Three Saints”
Author: Wei Yanhua (researched by ConfuciusBaoqing Institute Associate Researcher, Young Expert of Taishan Scholars in Shandong Province)
Source: Yanshan Journal, Issue 1, 2021
Abstract:In Mencius’s view, society is developing in a circular manner in the “one governance and one chaos”. This is his understanding of the laws of historical development and the internal manifestation of his historical world; behind the evolution of the laws of “governance” to “rhythm” is his reputation for the world of China. href=”https://sites.google.com/view/sugardaddy-coding”>Integration, the integration of the world thinking, inheriting and developing the thinking of the Chinese holy path; Mencius’s “inheriting the Three Saints” thinking is his high degree of integration of the inheritance of the Chinese Taoist tradition, and has reflected his philosophical world from a deep level. Mencius’s “to inherit the Three Saints” inherited both high and low-key ways of the sage kings of Yu, Zhou Gong and Confucius, and was interested in seeing itself as the fourth Cen Ling of the Chinese civilization.
Keywords: Mencius; one to cure one riot; inherit the three sages; the heart of a gentleman;
Mencius: Teng Wengong II” records Mencius: “In the past, Yu suppressed the flood and the whole country was peaceful, and Duke Zhou also drove the wild beasts and thrust the fierce beasts and became popular. Confucius completed his “Year” and was accused of his ministers and robbed his sons. … No father or king is what Duke Zhou possessed. I also want a gentleman to stop his evil words, to keep his destiny, to inherit the three saints. How good is it? I have no choice. Those who can speak of Yang Mo are the disciples of saints.” It should be said that the information contained in this passage of text is extremely rich. In Mencius’s view, the “Yang Zhu and Mo Di’s learning of the whole country” in the war era was extremely bad and comparable to the floods in the Yu era, the fierce wild beasts in the Zhou Dynasty, and the “indiscriminate officials” in the Confucius era. The most important persecution of Yang Zhu and Mo Di Song Wei was on the spot. It is to disrupt the hearts and normal order of society and bring society into a confusing situation. In order to dispel the persecution of Yang Zhu and Mo Di and to bring social discussions back to the fantasy state of “father and son have different morals, husband and wife have different orders, old and young, and faithful” (Mencius Teng Wengong 1), Mencius regarded criticism of Yang Zhu and Mo Zi as his life’s career, and regarded this criticism as the fourth major event in Chinese history after Yu controlled the flood, Zhou Gong governed the chaos, and Confucius wrote “Years”. So, why did Mencius consider criticism of Yang Zhu and Mo Di so seriously? Can this work really be compared with the work of the “Three Saints” such as Yu, Zhou Gong and Confucius? To answer this question accurately, it is necessary to put it in the historical landscape of war society, and to sort out and explain Mencius’s words “inheriting the Three Saints” from multiple angles.
1. The historical world of Mencius “to inherit the three sages”
Mencius said: “The whole country has been born for a long time, and one governance is one chaos.” Zhao Qi, a scholar in the Donghan period, said when he annotated this sentence: “The whole country has been born for life and is easy to approach. There are many conflicts, but not a lifetime.” Zhu Xi explained: “Life is to be a common occurrence. One governance is a prosperous and declining life, and the human affairs are gone, and it is repeated and the principle is normal.” In Mencius’s view, the society under the management of the sage king in the three ancient times was not a simple rule in the minds of people, in the “Sage KingBaocai ClubThe rule of the world. Among the above-mentioned saints, Mencius took the motto work of Yu suppressing floods, Zhou Gong and the fierce beasts of the wild animals, and Confucius’ work on “Years” to highlight the misunderstanding of the “good” of the time. From this perspective, the first theory contained in the “Sheng of the Three Saints” should be the historical world deep in the heart of Mencius Mencius, that is, the understanding of the traditional Chinese social development laws.
Before Mencius, the Chinese civilization had at most more than 3,000 years of evolution. He had born in countless ancient sages and kings, such as the Three Emperors and Five Emperors who were extremely respected by later generations. From the perspective of the progress of Chinese civilization and the convergence of the Chinese people, these people have made extremely outstanding contributions, and naturally should be recorded, loved and commemorated by Chinese people in later generations. If these people still have the wording, then Yu, Tang, Wen, Wu, Cheng, and Zhou Gong are the three Ming kings who can be verified in history. Judging from the records of the worldly literature, these six are the sage kings in the minds of Confucius and Confucianism. They all have many historical merits and allusions related to the safety of Chinese civilization. However, why did Mencius, who “describe the virtues of the Tang, Yu, and the three dynasties” and “describe the meaning of Zhongni”, avoid the strong praise of Confucius and Confucianism, Tang Yan, Yu Shun and others, and instead chose to take over the business of the three people including Yu, Zhou Gong and Confucius? What kind of historical world does Su contain Mencius behind this choice? This question should be the key point of understanding the destiny of Mencius “to inherit the Three Saints”.
The reason why Mencius chose Yu, Zhou Gong and Confucius among the numerous saints of the ages, because he wanted to criticize Yang Mo’s learning to seek the historical wall and the super-time and space wisdom of the previous Chinese saints. In Mencius’s view, the phenomenon of Yang Zhu and Mo Di learning in the war period pushed the social order of the collapse of the age period to the edge of the collapse, causing the whole country to fall into a more intense chaos. The important characteristic of Yang Zhu’s learning is “take it for me, and to pluck a hair and benefit the whole country, not to do it”, which is the “no king” behavior of the classics; the important characteristic of Mo Di’s learning is “either love, and to benefit the whole country, and to do it”, which is the “no father” behavior of the classics. Zhu Xi commented on this saying: “Yang Zhu only knew how to love the body, but did not regain the meaning of achieving the body, so he had no king; Mo Zi loved the same thing, but saw that he was extremely noble, so he had no father. Without a father and no king, human nature was also imperfect.” This behavior of “no king” and “no father” destroyed the common moral principles that maintained the normal movement of society, and ignored the blood foundation of traditional society, and there was no difference between it and birds.
Mencius believed that the persecution of Yang Zhu and Mo Zhai in the country was very similar to the “Mercury retrograde and overflowing in China” in history. It is precisely because of the vast flood that “the snake dragon lives in it, and the people are not determined by it”, and then the situation of “the lower one is the nest, and the upper one is the cave”. Facing the surging flood, not only does it mean that it is impossible to do anything, but also Emperor and Emperor Shun have no superior strategies. According to the “Historical Records: Xia Benzhi” records that the emperor had accepted the suggestion of the “Four Mountains” and handed over the task of controlling the water. However, after nine years of hard work, the task of water control has not achieved any results. After Emperor Shun came to power, he heard the opinions of the “Four Mountains” and replaced him with Bo Yu, the son of Lu, to continue to manage the flood: Yu then followed Yi and Hou Ji under the order of the emperor and ordered the Hou to fly to the marquis to feed the earth, hike the mountains and surface trees, and set the plains and rivers. Yu Jie’s ancestors, father Lu Xun, was so proud that he was so angry that he lived outside for thirteen years and did not dare to enter the family. A small amount of food and clothing will lead to filial piety to ghosts and gods. The palace room, pay for the money. Take a car on the mainland, take a boat on the water, take a sled on the mud, and take a sled on the mountain. The left corner is slid, the right corner is slid, and the right corner is slid, and the nine mountains are crossed. If you want to give the whole country more rice, you can be humble. I ordered Hou Ji to give food to everyone who could not get. If you eat less, you will give me more than you, so as to make the marquis even. Yu then acted in the same place to make everything and facilitate the landscape.
From Sima’s statement, Dayu’s attitude towards controlling the flood is extremely true. He has never entered the country for thirteen years
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