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The concept, history and practice of “Doing the Mean” – A discussion of “Doing the Mean” as the “Taoism” work
Author: He Yixin
Source: “Reading the Journal (Social Science Edition)” 2024 Issue 2
[Abstract] “Doing the Mean” is a Taoist work with impartiality as the theme. According to the records of “Speech·Lu Yue”, the ancient text “Shang Shu·Big Yu Song” and the Qing Dynasty “Bao Shu” and other works, Shun and Yu had already formed a political tradition with “Zhong” as the highest principle since the three generations. In related thinking, Shun is the beginning of thinking. His “seeking the middle” and “get the middle” (“Guarantee”), “to follow the two ends and use the middle to the common” (“Doing the Mean”), are actually a metaphor of the original reality of “middle”, reminding the current reality and the natural basic logic of history. Since then, the specificity in this article has gradually expanded in the historical process and has gradually condensed into specific historical forms, such as the “imperial spirit” and “domineering” in “Hong Fan”. Confucius regarded the “Zhong” reform as the “dollar” of the three generations, and regarded gifts as an impartial basis, which is undoubtedly an extension of the past Middle Way tradition. Zi Siqi followed this tradition. In “The Doctrine of the Mean”, he made detailed descriptions of the ultimate meaning of “Zhong”, the essential structure of “Doing the Mean”, the specific innate and historical form of “impartiality”. In the structure of the theory of moral application, it highlights the practical meaning of self-cultivation and virtue, and focuses on “integrity” and discusses the skill and realm of self-cultivation and virtue. According to Zi’s thoughts, the “way to upright people” formed by Confucius’ “ancestors and ancestors tell the truth and torture the civil and military” is actually the most impartial and full of real form. It is both the most basic political foundation and the ultimate moral character. By practicing self-cultivation through this, you can wait for the real state of “correcting people and being in the middle of time” or even “from the middle way”. In short, the whole chapter of “Doing the Mean” is closely linked to the “unbiased” and the interlocking description, which is a Taoist work with a system of thought and a secret structure. But it is not the Tao in its original meaning, but the Tao in its actual meaning. The Doctrine of the Mean also has the main meaning of inspiring the impartial academic assessment for the current moral and political career.
【Keywords】Seeking the Middle Ages Zisi “The Doctrine of the Mean” “Protection”
The Doctrine of the Mean” is a collection of Zisisi’s works. “Historical Records: The Family of Confucius” records: “I was trapped in the Song Dynasty, and Zisi wrote the “Doctor of the Mean”. “I also wrote the “Doctor of the Mean”. “I also wrote the “Doctor of the Mean” by Confucius. “I wrote the “Doctor of the Mean”. I was trapped in the Song Dynasty, but I was trapped in the Song Dynasty, so I can’t do it?” The implication was that he wrote the “Doctor of the Mean” in the same way as Confucius wrote the “Doctor of the Mean”. If this note is appropriate, it can be explained at most that “The Doctrine of the Mean” is a worry-provoking work in Zisi’s mind and the most representative work. Not only this, Confucius’ “Year” is the most basic work in political philosophy, and is the most important achievement in Confucius’ political achievements. It is called “Confucius became “Year” and became a minister and made a fortune” (Mencius, Teng Wengong 2). Zisi compared himself to Confucius, as if he was implying that he was doing it with the sage.The Doctrine of the Mean can also be the most basic discussion of political philosophy.
The Doctrine of the Mean was originally an article in “Travels”, and some people began to make single annotations for it in the Southern Dynasties. Since then, the interpreter and the speaker are not absolute. Until the Song and Ming dynasties, one of the “Four Books” was one of the “Four Books” and together with “Big Science”, it became a classic basis for scientific concepts, destiny and kung fu discussions. However, as a whole, what is the focus and purpose of “The Doctrine of the Mean”? Speakers often differ from time to time and have no discussion. According to the statement of Mr. Chen, the explanation of the Doctrine of the Mean on the historical 大学 can be divided into four stages: the first is the discussion of morality, the second is the discussion of political affairs, the third is the discussion of character and time, and the fourth is the discussion of Taoism. The first two stages are easy to understand, because the first half of the Doctrine of the Mean discusses morality, while the second half talks about politics. The third stage starts with Li Ao and emphasizes character and work. In the fourth stage, Zhu Xi proposed the “Tradition of Taoism” and regarded it as the basic structure for understanding the Doctrine of the Mean. (1) Since modern times, neo-Confucian scholars have focused on exploring cosmic theory, religious philosophy, moral metaphysics and other topics beyond nature from the Doctrine of the Mean. However, the basis of its development is the basis setting given by the Song and Ming scholars, especially Zhu Xi, in the commentary of the Doctrine of the Mean. Moral philosophy is of course the main content of “The Doctrine of the Mean”, but at the same time, a large number of political discussions also prompt readers the reconciliation of the theme of “The Doctrine of the Mean”. Therefore, a common solution plan followed by the doubt raised by Wang Bai and others. It believed that the current version of “Doing the Mean” was originally decomposed from two articles: “Doing the Mean” and “True”. Their subject differences, ideological differences, and literary differences should be divided into two articles from the beginning. (2) However, this approach is not common in the history of classical interpretation, especially with caution. Others, some students pay more attention to “time” and hope to establish a unity through this. (3) “Time” is one of the most basic principles of the Doctrine of the Mean, but in general, it is an aspect of the Doctrine of the Mean and a cycle of the philosophy of the Doctrine of the Mean, and it cannot represent the complete thinking of the Doctrine of the Mean.
In the past ten years, due to the discussion of “Preservation” in the Qing Dynasty and the discussion of the concept of “Emperor” in Hong Fan, (4) the “middle way” tradition in modern political philosophy has gained great attention and attention. The large number of discussions in this regard made us realize that Zisi’s idea of mean is not the sudden conception or theory, but behind it is the long-standing political philosophy tradition for three generations. This tradition has inspired us to examine the impartial original occurrence and specific shape from the perspective of history, and use this as a thread to sort out the text logic of the Doctrine of the Mean from the beginning and understand the thinking and purpose of the Doctrine of the Mean.
1. Shun’s metaphor: the origin of “seeking Zhong”, “encouraging the two-use Zhong” and “Zhong”
With the existing literature, the concept of “Zhong” can be traced back to the era of Shun.
Shu said, “Consult! Er Shun! The number of heaven is in Er Gong. In this way, the world is trapped and the sky is over, and the sky is over forever.” Shun also ordered Yu. (“Speech·安”)
The emperor gave him a message: the order of emperors’ passing is as ordinary as the age of age, but now it has come to you; you should adhere to the right path, and if the whole country is in a trap, your heavenly aura will be forever. (5) According to the following, the “Zhong” here is the most basic principle for managing the country. If you do not insist, the consequences of “disasters all over the world”. Shun gave Yu Yu the same advice. The latter reads the ancient text “Yu Book·Big Yu Zu”:
The emperor said, “Come on, Yu!… I am a good person, and good person is a great person. The heaven’s death is in your hands. You will finally reach the descendants of the Yuan Dynasty. People’s hearts are dangerous, Taoist hearts are subtle, and only the only one, and only the only one, and the most one. … Be cautious and have a position, respectful and practising their wishes. The world is trapped and the world will be destroyed, and the sky will be over forever.”
After approving Yu’s merits and virtues, Shun gave a message that “people’s hearts are dangerous, Taoist hearts are subtle, only the only one, and only the only one, and allow passers-by. The most upri TC:
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