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Personal experience, physical certification and evidence, and evidence—Preparation price ptt—The continuation and discontinuation of Mencius’ “four ends”
Author: Fan Zhixiu (produced by Shanghai Teacher Fan Dao’s School of Philosophy and Law)
Source: “Social Science Line” 2023 Issue 6
Abstract: Mencius’ “four ends” are in the Confucianism’s mind. href=”https://sites.google.com/view/sugarpapa”>Long-term maintenance has a basic position in the event. The “four ends” incidents are not only the theoretical basis of Confucianism’s mind and nature, but also the theoretical basis of Confucian domineering and practical. If you jump out of the Confucian community and cooperate with the “four ends” to examine the “four ends” incident, you will find that there is a certain kind of jump and break in its seemingly connected logic. This is related to the protective network‘s physical position and social historical civilization. The breaking nature of the “four ends” is that it is related to personal experience, physical evidence, witness and argument along the way without analysis. This is related to both its arguments and language methods, and also to its situation and atmosphere limitations. In the face of the situations such as textual energy and social consequences that often arise when Chinese traditional classic texts are not matched, we need to analyze the internal strength by ourselves from the text.
Classic essays are not only an important method for the extension of civilization traditions, but also one of the basic paths for civilization innovation. The thinking world has experienced and organized a theoretical discussion with different theoretical characteristics on how to conduct classical commentary. Differences in theory not only concern the problems involving the theory itself, but also directly concern the social effectiveness of the strategy of thinking and constructing. The current Chinese academic community has a lot of noise in the discussion of objectivity, subjectivity and power of commentary. This thinking contest not only continues the academic tradition of “distinguishing words and meaning” in Chinese tradition, but also has the blessing of words from the Eastern theories’ theoretical revision, making the Chinese thinking community’s exploration of textual commentary have its own unique contemporary characteristics. This article takes Mencius’ “four ends” as an example to explore the inner strength between the Confucian teaching practice and the inner connection between classical essays and the coordinated essays, and try to highlight the cognitive errors contained in the traditional “four ends” and the problems that can be faced.
1. The status and direction of the “four ends” events in the Confucian mental studies
Among the many different ideological events within the Confucian Republic, the mental studies and the external kingdom studies are the two main events that are developed through their development. ①The purpose of the mind and nature learning includes the different thinking standards such as mental learning and theoretical affairs. The external kingdom incident directly points to the Confucian social fantasy and the construction of the real social order. And in HanTo think about understanding the mental knowledge of traditional Confucianism in the context of civilization, we must start with Mencius’s “four ends”.
Comprehensively understand the Confucianism’s mind, Mencius’s “four ends” events have a basic position in this. There are two types of mind:
1. The mind-learning events of Confucianism are inherited from Mencius, the Jiuqing of the Sun, Wang Yangming to Xiong Shili, Tang Junyi, and Mou Zong Sanyi.
The two principles are the inheritance of the mind from the pre-Qin Confucianism to the Song and Ming Confucianism, and then to modern Confucianism, which are all based on Mencius’ “four ends”.
The profound internal context of Confucianism’s mental learning affairs can be found that the psychological learning affairs include two directions: the main theory of affairs (Taoism, see the bodyIngredients discussions (ethics politics, body discussions). The two are united and harmonious in the domineering affairs of Confucianism. This means a judgment and determination about the Confucian affairs: the ultimate conspiracy of Confucian affairs is not a matter of the original theory, the Kung Fu theory, etc., but a matter of domineeringness. If we leave the domineering and stubborn discussions, it will be very likely to lead to the discussion subject to the Confucian thinking purpose. Of course, other academic forms such as Christian theology also have their own psychological dimensions, but since their energy is directed to the so-called salvation rather than the so-called construction of the order of domineering, we will not discuss it too much here.
Today, the academic community has the following common common sense about Mencius’s “four ends”:
(1) See the body of a confidant from the “four ends”; (2) The body of a confidantFemale college student care club is experienced and talented, without seeking anything outside; (3) The body of a confidant is the inner source of moral integrity; (4) The body of a confidant is also the inner foundation of “tyranny”; (5) The basic approach to the body of a confidant is introspection, that is, Mou Zongsan’s rebellious body certificate. ②
The above five points have both internal logical evolution and reverse inference ability. In terms of common principles, the logical deduction from point 1 to point 5 can be regarded as a basic discussion about the “four ends”, but at a certain level, it can also be interpreted from point 5. That is, the subject can “see” the body of a confidant through introspection or “reverse vision”. The body of a confidant is “experienced, talented, and does not require external seeking”, and at the same timeIt is the source of moral reality and the internal foundation of “tyranny”. By mastering the body of a confidant, you can become a saint and a fortune, and even become “domineering”. These two statements can also be considered as the basis for Confucianism’s study of mind. Therefore, to master the meaning of the “four points of the capital” and its position in the Confucian school, and then understand the internal secrets of Confucianism, we must start with this most basic matter.
2. When Philosophy and the Cooperation of Confucianism and the Confucianism and the Discipline and the Discipline, we must clearly state the person’s position and position problem. That is, it is necessary to clearly discuss the individual components of the speaker who discusses the “four ends” of Mencius. The speaker, as the subject of analysis, can have two kinds of elements of affairs: one is to perform philosophical affairs in the philosophical cooperation body, and the other is to perform educational affairs or talks in the philosophical cooperation body as a Confucian scholar. Sincerely, a speaker can also have these two different types of affairs and conduct different types of affairs at the same time. Therefore, the writer needs to clarify its own components here: when discussing the “four ends” problem, the writer does not use Confucianism to cooperate with the body to support the Confucian elements, but uses a philosophy to analyze this problem within the philosophy to cooperate with the body.
The specific problem of the individual body of the speaker and the philosophical cooperation with the Confucian cooperation:
First, the philosophical cooperation with the philosophical cooperation is pure and emotional matter. The self-evident condition of pure and emotional thinking comes from pure and emotional reflection and reasoning. This is the main difference between philosophical and Confucian and even with other religions (education). In other words, philosophers can have a certain kind of worship of education, or perhaps religious worship, but the affairs they do within the philosophical cooperation should not be subject to the teachings within the philosophical cooperation or their own worship as conditions. For example, the concept of “zero-degree writing” ④ proposed by Roland Barth in 1953 and the concept of “no-stand-no-stage discussion” ⑤ proposed by Zhao Tingyang in the early 21st century are suitable for speakers in philosophical coordination. That is, philosophy is used to cooperate with the individual’s internal language speaker’s attitude to the objectivity of the subject. But this unexpectedly means that philosophy does not have its own value concern, but only means that it does not regard specific value concerns as a condition of theoretical thinking.
Secondly, the internal affairs of Confucianism (including all educational cooperation, such as religious cooperation and pioneer team cooperation) are based on the view and confirmation of worship and faith. The actual tasks of the education and coordination system are different from those of the philosophy and coordination system. Education and coope TC:
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