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Shengsheng and filial piety and brotherly mercy – The benevolence thinking and modern meaning of Ruli Luo Jinxi of Ming Dynasty
Author: Gao Haibo (Associate Professor, Director of the Department of Philosophy in Qinghua)
Source: “My character and civilization” 2023 No. 4
Abstract: Based on his own life experience and kung fu pursuit, Ruli Luo Jinxi of Ming Dynasty established a benevolence system based on the concept of Yi learning as the metaphysical basis, taking “not learning without mercy” and “non-minded” as the criteria for kung fu, and focusing on “childish heart” and filial piety and brotherly mercy as the focus. This system cross opened with the characteristics of being superb and moderate, and was the most profitable example of Confucian benevolence and socialization in the Ming Dynasty. The system of the system has the main meaning of the new benevolence theory to construct contemporary new benevolence theory and realize the creative transformation and innovative development of traditional civilization.
Keywords: Luo Jinxi; benevolence; life; innocent heart; filial piety and brotherly mercy
In recent years, the modernization of Confucianism can be said to have inherited from creativity to innovative development. Many researchers have no longer satisfied with the historical remarks of Confucianism and the modernization of Confucianism官网平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台� A different response to the topic of Sweetheart Garden, the experiment uses the focus of Confucianism as the center, establishing a comprehensive and innovative contemporary Confucianism, which not only highlights the subjectivity of Chinese civilization, but also systematically responds to Chinese and even global contemporary problems.
Among these efforts, one of the most noteworthy phenomena is that many students have turned to Confucian benevolence and family ethics research. On the one hand, since the Song Dynasty, a major development of Confucian benevolence has been to establish the metaphysical foundation for benevolence from the perspective of life and everything; the little girl sat back on the service station and started to use short videos. I don’t know what to see. How to transfer the above-mentioned high-range fantasy into reality and implement it into a common life reality is the main content that Confucians of the past, which shows the beginning of their thinking on Confucian filial piety and brotherhood. If Cheng and Zhu Lixue were comforted by Buddha and tried to draw a picture of benevolence, love, filial piety and brotherhood, and establish the metaphysical basis of nature and the way of heaven. This is a “downward road”, then some ming scholars in the Ming Dynasty emphasized the metaphysical meaning of benevolence and brotherhood, and emphasized that “the daily use is the Tao”, which is a picture of drawing Confucian benevolence from high distance to practicality, implementing the fantasy of the elite state into a specific life experience, and taking a “downward road”.
The recent modern development of Confucianism has covered the above topics in a variety of ways. Ding Yun, Yang Lihua, Yang Zebo and others advocated the construction of Chinese philosophy and Confucian ethics from a life perspective; Zhang Xianglong and Sun Xiangchen valued family and filial piety. “Oh, then your mother should be very happy when she knows it.” Zheng Ju sighed, “The meaning of Tao in the reconstruction of Confucianism; Mou Jingyan, Chen, XiangShiling and other tests sort out the benevolent thinking in Confucianism from the beginning and reconstruct the benevolence of Confucianism; Mr. Chen, the teacher, developed a line from the perspective of Confucian history, and responded to various modern problems in a broad way with the benevolence of ontology. All of these confessions are that for the modern development of Confucianism, the construction of Xinrenxue is a major theoretical growth point.
As for the development history of Confucian benevolence, according to the discussions by Mr. Chen Lai in the “Online of Benevolence”, the development of concepts such as benevolence, life, heavenly heart, heart of the six elements, and the whole body of all things has emerged, and the process of Confucianism gradually moved from pre-Qin to Song and Ming dynasties to intrinsicization. This process can be said to be the historical development of Confucian benevolence. From the perspective of logic, a complete Confucian benevolence system should also include the above content. The above concepts, coupled with the filial piety and brotherhood that Confucianism has always valued, can establish a “full use” study of Confucian benevolence. The benevolence thinking of the Ming Confucian Luo Jinxi (named Rufang, 1515-1588) includes all the above main concepts. From an objective perspective, he has constructed a complete benevolence system, and this system is important for the daily life of the society, and can be said to be a true social Confucianism or career Confucianism. Not only this, the system has both the body and the skills, and is tight and easy to use for people, rather than just a theoretical structure. The systematic description of Luo Jinxi’s benevolence thinking will help promote the construction of contemporary new benevolence.
1. Taking benevolence as the sect
Regarding Luo Jinxi’s academic theme, Mou Zongsan believes that it is “learning the sect from benevolence” [1] (204). Tang Junyi said: “There is a direct sign of the sect of the stream, seeking benevolence as the sect.” [2] (333) Zhou Rudeng said in “The Secret of the Sect of the Sect of the Sect” that “the study of the sect of the stream, “is the same body as the body, the shape of the body, and the body is forgotten, and the self is the great” [3] (862). “Together with all things in Liuhe” and “forget about things and self” are another expressions of Confucian benevolence since Cheng Mingdao, and these are all about the main theme of the scholarship that seeking benevolence is the keynote of Jinxi. In “Collected by Luo Rufang”, Jinxi also retorted: “Confucius sought benevolence in his life” [4] (5); “Confucius’s learning lies in seeking benevolence” [4] (8); “My master became a scholar, and he was the sect to seek benevolence” [4] (103). This kind of speech is very different, and it shows that Jinxi’s determination that Confucius and Confucianism’s focus is to seek benevolence, which also reflects Jinxi’s own grasp of the focus of Confucianism, that is, benevolence is the focus of Confucian theory and practice.
Jinxi’s pursuit of benevolence is closely related to his early years of seeking Taoism: Jinxi was seeking Taoism at a young age, and read the linguistic Confucian Xue Xuan at the age of seventeen: “I have been worried about my heart for a long time. Now when everything is decided, I will be able to fulfill my pure and clear body” [3] (889), so I tried my best to eliminate my selfish desires and confusion in order to seek a peaceful and clear mind. Later, in order to implement this skill, the Guanlitian Temple near the stream was closed and the water lens was placed in the village.The above, sitting calmly is also a state of “unmoving mind” where the mind is like a clear lens and a silence. 【1】There was a misfortune in the stream and it was a disease. Later, I read the “Traditional Record” and recovered. When he was 26 years old, Jinxi went to Nanchang to participate in the provincial trial in Jiangxi Province. He was selected and met Yanshan Farm (Famous Li, 1504-1596) at Tongren Temple in Nanchang. Jinxi told Yanshan Farm to Yanshan Farm to describe his own practice, and even though he caused a disease, he could not move his heart with survival, and could not move his heart with loss. The farming in Yanshan did not think it was natural, and it was directed that “controlling desires is not a kindness”. The stream suddenly opened and opened, so I asked him to do it. [3](889-890)
We understand that one of the main sources of Zhu Xi’s focus on “to live in the will of mankind” is his reflection on “the cheap and sweet rejuvenation of benevolence” in “Theory”. Zhu Zi said in his “Complete Notes on the Book of Thoughts”: “Benevolence is the complete virtue of the original intention and kindness. Restoration is the complete virtue of the body. Restoration is the reverse. Gift is the text of the principle of heaven. The complete virtue of the heart cannot be understood by the principles of heaven, but it cannot be defeated by human desires. Therefore, benevolent must have to overcome the principles of selfish desires and redeem the principles of heaven. So things are all the principles of heaven, and the virtue of the original intention and kindness is the complete virtue of me.” [5] (104) Jinxi’s early years of experience in Xue Xuan’s “Reading Books” actually inherited Zhu Zi’s skill in seeking benevolence by “going to mankind to preserve the principles of heaven”. Xue Xuan once said 博官网 dcard: “If you think of a little bit of misunderstanding, you are not benevolence, and you will be defeated”[6] (710), which TC:
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