requestId:684c3e31836822.49150186.
“Mingde” means “original conscience”
——Re-examine Zhu Zi’s moral philosophical study*
Author: Wang Kaili
Source: Author Authorization Confucian Network Published, Originally published in “My Character and Civilization” No. 5, 2020
[Abstract] “Mingde” is one of the focus concepts of Zhu Zi’s philosophy, but unfortunately, Zhu Zi’s “Mingde” view did not receive a comprehensive reminder later. Zhu Zi’s statement on “Mingde” is a combination of mind and nature, which means that “Mingde” is a unity of mind and nature, and has the real nature that is self-actively developed on “Mingde”. In this meaning, “Mingde” clearly determines the unity between the two in terms of the strict division between “heart” and “nature”, so it is proved to be a concept of “original conscience”, which has an indispensable or lacking structural sexual influence on the theoretical system of Zhu Xi’s mind and nature. From the perspective of moral philosophy, Zhu Xi’s “Mingde” view can prove Zhu Xi’s moral philosophy into self-discipline and morality, and then answer the question of “why can moral virtue be sufficient”; in addition, the meaning of “virtue” that “Mingde” can also answer the question of “why can moral perfection be sufficient”. From this we can see that Zhu Xi’s “Mingde” view has pirated the re-examination of Zhu Xi’s moral philosophy, and has opened up a double-broad theoretical space in reference and dialogue with Kant’s moral philosophy and phenomenon ethics.
【Keyword】Zhu Zi; Ming virtue; conscientious intention; moral philosophy; Kant
Ming virtue is one of the focus concepts of “Big Science”. Zhu Zi said: “Ming virtue refers to the wonderfulness of the whole body. Many of the programs above rely on bright virtue to go on.” [1] (433) In Zhu Zi’s opinion, the multi-purpose items in “Big Science” can all be understood on “Ming virtue”, so it is said that “the sages teach people only in the first sentence of “Big Science” “Big Science””[1] (433). Zhu Zi naturally focused on its meaning when the fan discovered that she was wearing a wedding ring on her finger in a photo of her ejaculation, but unfortunately, Zhu Zi’s “Mingde” view did not receive a comprehensive reminder later. [2] (298-299) From the perspective of moral philosophy, Zhu Xi’s “Mingde” view can prove Zhu Xi’s moral philosophy into self-discipline and morality, and thus answer the question of “why can morality be sufficient”; IntegrityIn addition, the meaning of “virtue” in “Mingde” can also answer the question of “why can morality be perfect”? To demonstrate this view, this article will start from the question “Whether ‘ming virtue’ in Zhu Xi’s moral system belongs to ‘heart’ or ‘nature’”, and then explain that “ming virtue” is a combination of mind and nature. In the second part of this article, I will further demonstrate Zhu Zi’s “Mingde” view of “Mingde” as a “original will”The concept of goodness is therefore a constitutive meaning in Zhu Xi’s mind-nature discussion system. On this basis, the third part of this article will re-examine Zhu Xi’s moral philosophy and discuss how Zhu Xi’s “clear virtue” answers the questions of “why can morality be sufficient” and “why can moral perfection be sufficient”. In the “Sutra” section, I will make some simple expansions of the concepts that are inherent in this article and Discussion.
1. “Ming Virtue” and mind and nature are used to express it
Zhu Zi clearly defined “Ming Virtue” as:
The person who is wise and virtuous is not ignorant, and has a variety of principles It is something that should be done. [3] (16)
The seemingly simple definition of Zhu Zi contains a key problem that understands “Mingde”, that is, “Mingde” means “heart” or “nature” (reason)? In the history of Korean thinking, this problem has caused some disputes between Li Huaxi, Liu Shengqi and Tian Genqi and others, among which Li Hua The Western Lord said “clear virtue and reason to express the heart” and the Western Lord Liu Shengqiu, under the structure of the two-part rationality, was the “clear virtue and reason” and criticized the Western Lord Tian Genqiu, who criticized the Western Lord for “clear virtue and mind”. [4] (345-386) In the history of Chinese thinking, there are three types of differences in answering this question: First, “clear virtue” means “nature”. For example, Zhu Zi’s “clear virtue” is Chen Purchase the price Chun said: “What is called ‘clear virtue’ is to speak it out with reason. ”[5] (12b) Under the framework of Zhu Xi’s “nature is reason”, Chen Chun used “reason” to define “ming virtue” as “nature”. Second, “ming virtue” belongs to “heart”. As Wang Fu said: “The word “ming” is on “degree”, so Zhu Xi pointed directly into the heart. ”[6] (2) Third, “Ming virtue” and “heart” are said. As Zhu Zi, a student of Zhu Xi in the Qing Dynasty, said: “‘Ming virtue’ is both body, mind and character, and is used in combination. ”[7] (47) Among modern scholars, Master Mou Zongsan proposed an explanation of the system:
According to Zhu Zi, nature itself does not contain its manifestation. To be clear about virtue, one side must have its original existence, and the other side must also have its ability to express it, that is, it must contain the ability to express it. This is why the word “clear virtue” must be related to the heart. The focus of the object of virtue of virtue is firm in nature, and it must contain the ability to express it, and it must also be related to the heart. This is the main ideabenefitsThe bright virtues of morality. [8] (336)
In Mou Zongsan’s view, “Mingde” is objectively “nature”, but in terms of the ability of “Mingde” contained, “Mingde” is related to the mind, that is, “Mingde” depends on the main perspective of the mind’s knowledge and knowledge.Only in the “reason” can it be revealed. In Mou Zongsan’s explanation, “Mingde” itself only needs to be able to “clear” its ability, and the reality of “clear” is accomplished by the perception and influence of the heart that is different from “clear” its meaning, that is, “Mingde口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口口� [①] Because of this, Mou Zongsan believed that Zhu Zi’s definition of “Ming Virtue” was problematic with the first subject describing “heart” by “the mind” “Impurity and immorality”. In order to double the logical system of Zhu Zi, Mou Zongsan corrected Zhu Zi’s definition of “Ming Virtue” as: “The ‘Ming Virtue’ is what a man gets from heaven and can be obtained by The mind of the mind knows the wise and unignorant mind to understand the brightness of the earth and the rationality of nature. “[8](338)
As we all know, Zhu Zi wrote a large number of blood and sweat in his life and revised the “Collected Notes on the Four Chapters and Sentences”, and Zhu Zi carefully considered every word and sentence. Therefore, Mou Zongsan’s revision of “Big Chapters and Sentences” is obviously uneasy. “Zhu Zi’s Words” has been published: “The Mingming De口生活“” is used to describe the polishing of the glass. He said: “After polishing the glass, it will be clear. If a person’s virtue is not clear. Although his conceit is extremely concealed and his good deeds are never lost. But when he is at the end of his development, he will continue to shine it to make it unignorable, and his entire body can be fully understood. And just like a person’s conscience and virtue are not clear and wants to understand it. Only by knowing that he is unclear and wants to understand it is to be clear, he will be clear and will go here.”[1](434)
Mu Zongsan believed that the “great development of good deeds” in “the development of good deeds” refers to “the development of emotions based on the nature reason”, that is, the nature reason does not fail to develop as emotions as one’s own initiative, but the heart “produces” according to the rules of nature reason and becomes emotions; while “the human virtue is not clear” refers to the fact that “clear virtue” does not appear in the manifestation of the perception and influence of the heart, and does not mean that “clear virtue” itself will appear in the heart. [8](340) This explanation of Mou Zongsan once again changed the subject of Zhu Zi’s ori
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