[Confucian Scholars Series 2] “Research on the Problem of “Hidden Relatives” and Other ET Sugar” by Lin Guizhen published
Book title: “Research on the Problem of “Hidden Relatives” and Others”
Author: Lin Guizhen
Publisher: China University of Political Science and Law Published in September 2013
[Content introduction]
The issue of “relatives hiding from each other” spans literature, history, philosophy, and law. A serious problem in the field. This book explains the meaning of Confucius’ “father and son are concealed from each other, and this has always been the case”, the content of “relatives must be compatible and concealed” in modern Chinese legal systems or legal codes since the Tang Dynasty, and the relationship between “relatives must be compatible and concealed” and “Qian Qian”. What is the difference between the two laws of “name is a violation of justice”, what is the difference between “relatives must be tolerated and concealed” and the Han law “kissing must be concealed”, can Plato or Plato’s Socrates approve of Euthyphro’s “telling his father of murder” as a Absolutely pious or righteous Make a systematic correction of Ping and why; correct “hidden” with “not showing” and “know without speaking (hiding silently)”, correct “straight” with “see” and “distinguish length from short”, and correct “straight” with “allow” What kind of relatives should behave towards the criminal? In order to insist on silence, it corrects the law of “relatives must be kept secret” since the Tang Dynasty, thus pointing out that “relatives must be kept secret” and “relatives must be kept secret” are rights settings and “doing the name violates justice”, etc. It is not allowed to sue a relative, especially a respected relativeEthiopia Sugar Daddy is a compulsory setting, and “relatives must be compatible and hidden” only refers to verbal behavior and not other behaviors, cracking classics, philosophy, and jurisprudence A major academic mystery and a series of false accusations in the world, and at the same time correcting a series of fallacies made by Deng Xiaomang and others about Socrates, Plato, and modern Chinese law and legal system. This book also has monographs on what Mencius means by saying “the law cannot be used by itself”, the intersection of Confucianism and human rights discourse, what Confucians should learn from Christianity, the cultural effectiveness of Confucian academies and the prospects for reconstruction, etc. It has a broad vision and content. Rich, sharp in thinking, and original in his opinions, he has provided many elucidations and academic corrections on issues of Confucian ritual, music, punishment, and politics.
[About the author]
Lin Guizhen, male, Doctor of Philosophy, March 1974 Born in Xingguo County, southern Gansu Province, he received a bachelor’s degree from South China Normal University, a master’s degree from the Chinese Academy of Social Sciences, and a doctorate from Wuhan University. He once served as a teaching assistant and lecturer at Hangzhou Normal University and is currently an associate professor at Jiangsu Normal University. In order to learn from the simple learning of the Qing Dynasty, we value the history of ideas, theories, concepts, systems, and life.History and other historical research, without the limitations or portals of literature, history, philosophy, and law, focus on studying Chinese classics and history and the pre-Han Dynasty scholars. He is fond of thinking about etiquette, music, punishment, politics, and East Asian civilization. He calls his theory “unfettered benevolence and justice and the common people”. “near-state politics”.
[Contents]
The cosmopolitan nature of Confucianism and the cosmopolitan Confucianism (Preface to the Dynasty)
1. The question of “hiddenness between relatives”:
(1) What are “hidden” and “straight”? ——A comprehensive examination of the chapter “Father and son hide from each other” in “The Analects of Confucius”
(2) Several corrections on the issue of “relatives hide from each other”
(3) “Father and son hide from each other” Questions about the justice of suing one’s parents
(4) Did Socrates appreciate “a son suing his father”? ——Discussing with Professor Deng Xiaomang on the issue of “loyalty” in Plato’s “Eusyphro”
(5) What is the truth of the “relatives hiding from each other” system? ——Three letters on the issue of “hiding relatives from each other”
Is the “invisibility system” in the old East Asian law an obligatory setting?
The ideological history and institutional history of the issue of “relative concealment” should be clarified
The ancient method of “relative concealment” only establishes the right of silence for relatives
(6) Re-discuss the fallacy of Professor Deng Xiaomang’s talk about “relatives hiding from each other”
(7) “Father and son hiding from each other” and the evidence between relatives – family affection, law, justice The issue of the ethical middle way of justice
(8) “A Comprehensive Examination of the Ideological and Institutional History of the Issue of ‘Family Hiding’” Project Demonstration Report
2. Other legal and political issues:
(1) What does “the law cannot be relied upon” mean? ——Also discussed with Zhang Dainian, Guo Daohui and other teachers
(2) What does “the law cannot be practiced by oneself” really mean? ——Refuting Dr. Wang Xinzhu’s original intention of Mencius’ “What is the meaning of “The law cannot be used by oneself”? 》An article
Attachment: What does “apprentices cannot learn by themselves” mean – discussing with Mr. Lin Guizhen and the interpretation of classic texts (Wang Xinzhu) Before, Bachelor Lan was a knowledgeable and knowledgeable person in front of him. An amiable elder without any majesty, so he always regarded him as a top student. characters,
(3) The Eastern Saints and the Western Saints, the One and the Same – On the Intersection of Confucian Thought and Human Rights Discourse
(4) People are not kings and rulers in their lives. The King Considers the People – Essays on Modern Chinese Confucian Democratic Government
(5) Is Confucius’s benevolence “authoritarian benevolence”? ——Read the article “Benevolence: The Tender Shackles of the Chinese Soul” by Mr. Li Zhiding
(6) What should Confucianism learn from Christianity?
(7) On the civilized effectiveness and reconstruction prospects of Confucian academies
3.Some academic communication texts:
(1) Orthodox Confucianism has no ontology and metaphysics
(2) Revitalize the Chinese way of learning and rebuild the Eastern republic
(3) Chinese and Japanese philosophy and the modern scientific democratic spirit contained in it
(4) ) The transformation and significance of East Asian empiricist philosophy and Confucianism
(5) The three historical stages of official Confucianism and the shift in the Qing Dynasty
Postscript of the Qing Dynasty :
The Path of Youth – Farewell Speech at a School in Hangzhou
Attachment 1: Confucians are not soft, they are heroic – congratulations The 100th Anniversary of “Confucian Post”
Appendix 2: To think about classics and history, to avoid metaphysics for the sake of learning – Lin Guizhen’s 35th academic autobiography
The cosmopolitan nature of Confucianism and the cosmopolitan Confucianism (preface to the times)
Lin Guizhen
The word “world” comes from the Chinese translation of Buddhist scriptures. Its original meaning is the same as “universe”. Both words refer to the infinity of time and space. Or infinite time and space (that is, existence); furthermore, it evolves into a philosophical reference or abstract description of “extensiveness”.
The cosmopolitan nature of Confucianism
“The global nature of Confucianism” refers to the breadth (extensiveness and depth) of the issues that Confucianism pays attention to, cares about, and discusses. If the founding of Confucianism can be counted from Confucius (whether this can be said is doubtful), then the “six arts” inherited and taught by Confucius, regardless of the “little six arts” (ritual, music, archery, imperialism) as primary teachings, , books, and counting skills Arts), or the “Big Six Arts” as advanced education (the six classics of “Poetry”, “Book”, “Li”, “Music”, “Yi” and “Children”), their compositions are enough to explain Confucianism. The breadth and depth of the issues of concern.
1. Any deep civilization or civilization will put forward the ultimate explanatory framework for the existence of the entire universe and complete its logic in theoretical narratives. closure. As a major branch of human civilization, Chinese civilization, its mainstream academic Confucianism, also embodies such a cognitive cosmic sentiment and theoretical ultimate pursuit, and under the in-depth narrative framework of the “Three Talents of the Universe” in the Book of Changes ( Heaven, earth, man; heaven’s way, tunnel, human nature; heaven’s virtue, earth’s virtue, human’s virtue), unfolds its cosmology and detailed academic interpretation of this cosmology. Therefore, at the highest level, the breadth of issues that Confucianism focuses on lies first in the academic breadth of Confucianism’s “looking up at geography, looking down at geography, and knowing people and affairs.” The place that means “shame”. Of course, late Confucianism’s academic focus on “geography, geography, and human affairs”Full attention only expresses the tradition that Confucianism has all-round involvement in world issues. It does not mean that later generations of Confucianism have not deepened and developed, nor does it mean that later generations will oppose the concrete deepening of Confucianism by adhering to the chaotic unity of Confucianism.
2. Confucianism not only has extensive attention and a huge narrative of “heaven, earth, and man”, thus exuding its unique philosophical meaning and philosophical situation, but also The large-scale academic approaches and academic achievements of Confucianism around “personnel” in the geographical and geographical context also demonstrate the breadth of the issues that Confucianism pays attention to, cares about, and discusses. How to summarize and synthesize the academic content of Confucianism in the field of social life (“personnel”)? We believe that late Confucianism, that is, Confucianism in the pre-Qin, Qin and Han dynasties, has its own very thoughtful and appropriate concepts that can be summarized and synthesized. That is, in the “Book of Rites and Music”, “Rites, music, punishment, and government are spread out in all four directions without contradicting each other, and they are domineering and ready.” The four characters of “rites, music, punishment, and government” (the “rites, music, punishment, and government” of The original word for “punishment” in Confucius’s “Tao is governed by government and unified by punishment, and the people will be spared without shame” and “If the punishment is not met, the people will be at a loss”, its original word should be “” [Jing刂], “” is “灋” [法] as ordinary laws and regulations, divided into Ethiopia Sugar Daddy is different from the “punishment” of “criminal mutilation”, “criminal killing”, “criminal killing” or “penalty” in current “criminal law”).
Confucius said that “human nature is the most important thing in government” (“The Book of Rites·Ai Gongwen”, “The Book of Rites·Ai Gongwen”) and “The politicians are righteous” (“The Analects of Confucius·Yan Yuan”, “The Analects of Confucius·Yan Yuan”, “Book of Rites·Ai Gongwen” ), the ideological doctrine of late Confucianism is not only faithful to the basic characteristics of the “ritual and music civilization” in the three generations of Chinese history and attaches great importance to the preservation of etiquette and music or the preservation of etiquette and music, but also the late Confucianism attaches great importance to the “well” as a common law. As well as the “policy” of “policy is implemented”, sufficient attention was also paid to it, and theoretically the pursuit of political clarity was supported by the rule of law framework… Later Confucianism, especially the Confucianism of the Song and Ming dynasties, not only integrated the original “track” The “ritual” nature of “system” or the “ritual science” that cares about the system turned to the “reason” or “Neo-Confucianism” (the Buddhistization of Confucianism) based on the path of mind, and also lost the late Confucian emphasis on “well governance” doctrinal dimension. “Keeping one’s health and losing one’s life without regrets is the beginning of domination” (“Mencius: King Hui of Liang, Part 1”); “Be courteous to the people’s hearts, be happy with the people’s voice, carry out the government, prevent it, and govern the four aspects with etiquette and music.” If you express without contradicting, you will be domineering” (“Book of Rites and Music”); this is a positive representation ofEthiopians SugardaddyWhite Confucianism pays extensive attention to all “human affairs”. The cultural tradition that attaches great importance to history and the unofficial history style that covers all “human affairs” are also a direct reflection of the breadth of Confucian academic scholarship in the field of social life.
3. Confucianism not only focuses on all phenomena or problems in the universe, but alsoIn particular, it covers the history of human life and all aspects of current life in its field of vision. Its academic concern or purpose can be said to be extremely broad and complete. Confucianism not only has broad and rich academic concerns in terms of the breadth of issues, but also in terms of the depth of issues, Achieved extraordinary academic depth and cultural achievements. The remarkable symbol of this academic depth and cultural achievements is that Confucianism runs through the spirit of “benevolence” under the concept of “the destiny is called nature, the willful is called Tao, and the cultivation of Tao is called teaching” (“Book of Rites: Doctrine of the Mean”), That is, the rich humanistic education constructed by the “spirit of goodness and beauty” and the Confucian discourse that reflects this humanistic education. It can be said that although Confucianism is not a religion or religious theology that creates a personal God, it is no less profound than the religious spirit of major religions in the world: benevolence, generosity and enthusiasm under wisdom, and under a heavy sense of life and the universe. There is a bright and light leisure and elegance permeating the sense of history and history. This energy is most vividly reflected in Confucian etiquette, music education, and poetry education. The in-depth insights and profound wisdom of Confucianism into the realm of human spirituality are the greatest asset that Confucianism has contributed to human civilization.
Obviously, works such as “The Analects” and “Mencius” are not more about the description and discussion of “existence” (the principle of things), but about the The description and discussion of “beyond” (human feelings); if we insist that they also describe and discuss “existence”, then this “existence” is only “transcendence of existence”, that is, the existence of thoughtful human affairs and someone’s existence That’s all. Confucianism is about life, history and individualityEthiopians Sugardaddy has personally experienced symbiosis. Therefore, compared with Western “philosophy” and “science” that focus on objectification, Confucianism as a humanistic education obviously cannot refer to the “system of formal logic” that Western academics are good at. Thoroughly penetrate or explain; if Confucianism is academically differentiated and assembled according to the “system of situational logic” common to Western philosophy or modern science, then the life and meaning of Confucianism will be declared “end”.
4. Of course, Confucianism not only enjoys broad and in-depth “extensiveness” in the three major components of the universe, the human life, and the ideological and spiritual fields within the human life; In its more than two thousand years of historical development, its spatial spread and career penetration are indeed “cosmopolitan”: Confucianism is In the “national” vision of the time, that is, in eastern Asia south of Siberia and east of the Tianshan Mountains and the Himalayas, it was widely and deeply spread, thus forming the “Confucian Civilization Circle” or the “Chinese Character Civilization Circle”; except for China In addition, Korea, Vietnam, Japan, Ryukyu and other peninsulas or islands in the surrounding areas of the East Asian continent, it is also a historical fact that he was deeply influenced by Chinese Confucianism, and it still lingers today. Of course, Confucianism or Confucian civilization not only had a broad and profound impact on eastern Asia, but also historically had a rich impact on West Asia and Europe. Even during the “Enlightenment” in Europe in the 18th century, Eastern Confucian thought also It once became their main critical thinking resource.
Worldwide Confucianism
If the “worldliness of Confucianism” describes Confucianism in history, then “worldliness of Confucianism” describes Confucianism in the future or the future of Confucianism. The so-called “cosmopolitan Confucianism” refers to Confucianism being exposed to the tide of global academic discourse or civilized discourse. Confucianism’s self-evolution and development in a series of serious processes such as opening up, inheritance, reform, and reincarnation – Confucianism must not only bear “Immanence” to inherit and reincarnate the mission of Chinese civilization , we must also actively respond to or even actively promote “intrinsic” dialogue with different academic systems and dialogue with different cultural styles, so as to provide historical sensibility for the development of Chinese civilization, and also provide deep wisdom for the development of world civilization, so as to obtain it ” The discursive position and ideological significance of “cosmopolitan”.
1. Openness: If Confucianism wants to obtain a “cosmopolitan” discourse position and ideological significance, it must first be “open”. Compared with the rapid progress of European and American thought and scholarship since the 16th century, in China since the 16th century, after the proud Confucian king Yangming, Confucianism has not had any major creative breakthroughs for hundreds of years. Obviously, if Confucianism wants to occupy a place in world academic circles and speak on behalf of Chinese civilization, it must face the problems of hundreds of years of European and American ideological scholarship and self-accept and resolve major issues such as democracy, rule of law, human rights, and markets; If Confucianism lacks due responses or answers to major issues of universal human nature, then Chinese Confucianism cannot have any “cosmopolitan character” and will instead “exile” itself outside of human life.
2. Career: Self-“exile” outside of living human life is not the original purpose and face of Confucianism. Therefore, in addition to resolving the problems impacted by the East in terms of “challenge-response”, Confucianism should also go beyond pure study-style academic research and observe or care about people’s lives, especially spiritual lives. To observe, care for and improve our own lives, we must give full play to the nature and effectiveness of Confucian humanities (such as ethics and music education), fully integrate academic research with humanistic education, and integrate Confucian research with Confucianism or tradition Combined with the promotion of civilization, we can follow a path of mutual growth and development in which “Confucianism leads to life, and life leads to Confucianism”. Of course, in the urbanization of daily necessities or life evolution (urbanization process), can Confucianism, which has been adapted to the rural clan-type community life for thousands of years, “from the altar to the pulpit, and from the pulpit to the altar”, be able to achieve the appropriate goal? Modern transplantation or reincarnation is worthwhileWe continue to observe and explore.
3. Modern reincarnation: Based on the above two points, how Confucianism responds to the global tide (globalization) and changes in lifestyles (urbanization) has become a test It is a sign of whether Confucianism can continue to have practical vitality in the field of social life. Confucianism since the pre-Qin and Qin and Han dynasties is only a reflection of their corresponding history, and it does not mean that the great achievements of modern Confucianism can be passed down to future generations once and for all. Therefore, following the “daily renewal” process of life and history to realize the “gain and loss due to revolution” of Confucianism is the same goal in the development of Confucianism. The essence of this “gain and loss due to revolution” is the fair inheritance and creative development of history or tradition. If Confucianism rejects inherent blood, if Confucianism rejects global issues, if Confucianism rejects living life, then it is inevitable that Confucianism will go to the “museum”; therefore, Confucianism, which is exposed to the world and devoted to life, will inherit the traditional essence and domestically. The absorption and transformation of ideological civilization into self-discourse is a top priority for the development of Confucianism.
4. Civilized Confucianism: “Yi Ben” says: “Observe geography to observe changes in time, observe humanities to transform the whole country.” It is precisely because of Confucianism The close pursuit of “human affairs”, that is, human life or history, is precisely because Confucianism is naturally associated with people’s daily needs, so Confucianism has been “civilized Confucianism” since ancient times, and Confucianism is also destined to move toward “Confucian civilization.” Therefore, if “profit and loss due to revolution” is the basic law of the development of Confucianism, then “old country, new destiny” is the basic task of Confucian civilization. Based on the common historical radiation of civilized Confucianism and the long-term folk immersion of Confucian civilization, revitalizing Chinese civilization and promoting the development of East Asian civilization and even promoting the dialogue between East Asian civilization and world civilization are Confucian texts. Her head can’t tell whether it is a shock or something. , blank and useless. It has the noble task of establishing itself in the world beyond its original “national” horizon (East Asia); and “language is the home of existence” (Heidegger). Civilized Confucianism, as the leader of the discourse of “Confucian civilization” in East Asia, must also bear the responsibility It fulfills its sacred duty of “writing does not matter here” (“The Analects of Confucius·Zihan”).
In short, Confucianism focuses on the “existence-transcendence” of life and the “civilization-civilization” of human beings. Therefore, the so-called “cosmopolitan Confucianism” is to move towards the human world (global) on the one hand, and the world of living (secular) on the other. In the globalized living world, Confucianism should not become an “aphasic” thought. Orphans, but should become intelligent messengers of civilized dialogue or the “reconstruction” of civilization.
(Originally published in “Guangming Daily” on December 28, 2004)
The path of youth——at a school in Hangzhou Farewell Speech (postscript)
Lin Guizhen
Except for me, who is the class teacher, everyone who came to participate in the lecture tonight Department 02In addition to the students in Class 1, there are probably other students from other classes and departments who have usually listened to my classes or have never listened to my classes. Are all the students in our class here? Next semester, I will no longer teach here. The class monitor said that the whole class would have a farewell meal for me. I said that since we couldn’t eat, we might as well give a lecture and give a public ET Escorts speech as a final farewell, and the monitor approved it.
I have come up with a title or theme for tonight’s lecture, called “The Path of Youth.” Of course, when I talk about “the path of youth” here, I am not talking about big words, doctrine, country and nation, but I want to combine my feelings in Hangzhou and at this school over the past ten years with my traveling and studying for more than ten years. I will extemporaneously express my feelings about my life over the years, including my experiences and lessons, as well as my hopes and wishes for you all. There is no speech script, so just speak extemporaneously.
“Youth’s Path” – How to take the road? Where is the road? And is there a way? On December 26, 1923, Mr. Lu Xun gave a speech on “What Happens After Nora Leaves” at the Beijing Boys’ Higher Normal School. Nora is the heroine in the Norwegian dramatist Ibsen’s “Puppet Family”. In the play, she is dissatisfied with her current life and runs away from home. What will happen after Nora leaves? Mr. Lu Xun said that Ibsen did not give the answer because “Ibsen was writing poetry” and the poems were just sighs. He had lived with his mother since he was a child and had no other family members or relatives. Don’t know what the answer is. Lu Xun said that there were only three possibilities after Nora left: first, she fell into prostitution; second, she finally returned home; third, she died, such as starving to death. As the saying goes, “Man, you are synonymous with weak.” As a man, what will happen after NaEthiopia Sugar Daddy is taken away?
The purpose of Mr. Lu Xun’s speech is actually one sentence: “The most painful thing in life is waking up from a dream and having no way to go.” Lu XunEthiopians Sugardaddy I have told this sentence to many classmates during my teaching. I believe everyone is familiar with it, but not necessarily Understand the taste. Today’s college students have a very popular colloquial word – “depression”. Many students keep saying “depressed”. I think maybe they really feel that life is very depressing and uncomfortable – I hope it’s not like this. But I also think that it is good to feel “depressed”, because it means that we are dissatisfied with life, it means that we want to break out of the prison of the status quo, and it means that we want to break out. I feel depressed. This is a sign of my initial awakening.The most terrifying thing is perhaps what Mr. Lu Xun said: “Satisfied day by day, that is, falling day by day, but feeling that it is glorious every day.” – It is true that the more you fall, the happier you are, and the happier you are, the more you fall, but you feel that you are not. Glorious. However, we feel depressed, uncomfortable, and uneasy. Although this is our initial awakening, it is not a real awakening, because we have not found a way yet, and we feel depressed because we have no way to go. Once we have a way, we have a real “awakening” , I think everyone will treat it calmly and “move forward vigorously”. Lu Xun said: “A true warrior dares to face the bleak life, dares to face the dripping blood… A true warrior will move forward harder.”
Lu Xun said: “There are many races of people who are not complacent. They are always moving forward and always have hope.” Where is the way to move forward without being complacent? Of course we would say: “The roads are facing the sky, each one should go his own way”; “The roads are different, so don’t work together”; “You take your Yangguan Road, and I will cross my single-plank bridge.” The path of life may not be the same for everyone, but Lu Xun said it well in “What Happened to Nora”: Obtaining economic freedom is the basis of men’s freedom, that is, men’s freedom must first obtain economic rights. There is no preservation, so there is no need to talk about other “restraints”! To obtain or maintain preservation, what is important is economic rights, economic arrangement and leadership. This is one of the purposes of Lu Xun’s short story “Sorrow of Death”. Master, please understand the story of Juansheng and Zijun in the novel “Sadness of Death”. Let me read you the original words of “Sadness of Death”:
… Wait When I was sitting alone and thinking about the past, I realized that for the past six months, I had only been for love, conscious love, and had completely ignored other important aspects of life. The first is life. People must live, and love can be beautiful. It is not that there are no paths of survival in the world for those who strive; I have not forgotten the flapping of my wings, although it is much more decadent than before…
“People must live, and love can be attached.” – The “attached” of dependence, the “beautiful” of beauty. If people don’t even have the ability to survive, how can they talk about “love”? What other pursuits and dreams are there? If you don’t even have a life, how can you talk about love? ! Have you ever watched the movie “Yellow River”? The supporting roles are Ning Jing and the American guy named Ning Jing who later became her husband, right? In order to protect herself from falling into the Japanese enemy, the heroine always carries Ethiopia Sugar thunder. As a Chinese man, the meaning of tranquility in the movie is: just for love, so be prepared to die at any time. But the American said: “If there is no life, how can there be love? What can we love?” This means that he would rather surrender and survive than choose death – suicide. Maybe Chinese people and Americans have different value attitudes. For example, the Chinese value “sacrifice one’s life for righteousness” and “sacrifice one’s life for benevolence”. Of course,Including the current international political situation, the situation of the Chinese and the Americans on Chinese soil was different – for example, the Americans were taken as prisoners when they were arrested by the Japanese, while the Chinese were often massacred immediately, but this American I think the words of the can actor also convey a true meaning: it is for love, for noble love, so we must live tenaciously, even live humiliatingly – living is the condition to open up a path for love. ; Living is the first essence of life, life or survival.
So, I won’t talk big words here, or talk about doctrine or anything else. We must be clear that our most basic problem and lowest goal is to find a job when we graduate, to find a job to support ourselves, a so-called “living and working in peace and contentment” career, position, space, whether it is business or teaching or other. Otherwise, you won’t be able to support yourself, there will be no way to dedicate yourself to your parents, no talk about lofty ideals, and no talk about a happy life. Love needs to be sustained by living. Survival is the first priority of life, and survival is not easy or even very difficult.
The current employment situation is very serious, and many students have high ambitions and low abilities when they graduate. They are unwilling to do this and look down on that; they are unemployed after graduation. It must be a shame to repay your parents’ money later. Many students who are not close to graduation still play there every day. I once complained in a class, and I said that everyone must regret that they only know how to play every day, and I feel sorry for their parents; on such a hot day in the summer, maybe my parents are still working in the fields, and everyone’s tuition and life It’s not easy to come by. As the ancient poem goes, “Who knows that a plate of Western food requires hard work every grain of it.” Many students are not from wealthy families – of course they are from wealthy families and have the resources to play, I have nothing to say, but most of the students are from ordinary families. In such a family and environment, they do not know how to cherish and work hard. , I think we should repent and our conscience should be condemned.
Just now I talked about an introduction – “What happened after Nora left”. I want to talk about three points below: 1. How to treat your own life, How to create your own path; second, talk about studying in college and what a good college life is; third, share some opinions with everyone to encourage and forge ahead together.
Speaking of life and the path of life, I will briefly talk about myself and my experience… (some narrative fragments are omitted here). Around the age of thirty, twenty-six, seven, twenty-seven, to thirty, this period is very important for a person. Masters all know that Confucius said: “When I was fifteen, I was determined to learn; when I was thirty, I was established; when I was forty, I was not confused; when I was fifty, I knew the destiny of heaven; when I was sixty, my ears were obedient; when I was seventy, I followed my heart’s desires without going beyond the rules.” “Confucius’ words are still valid today. Ten years or every ten years is a stage and a turning point for human beings. Fifteen years old, thirty years old, forty years old, and fifty years old are a “hill” and a turning point for a person. The masters all came from the Cardamom Boys, and they all came fromThose who have experienced it understand the significance of the age of fourteen or fifteen to our growth. It is a turning point in our growth and development. We all go from babies, children to teenagers in our prime. Confucius said, “If someone is forty or fifty and is unknown, he also lacks fear.” This means that when a person reaches the age of forty or fifty and has not done anything, he has nothing to talk about and nothing to fear. Yes.
“I am determined to learn when I am fifteen, and I will establish myself at thirty.” What to establish, what to establish? How to stand? I think most students are very impatient and anxious, especially many students who are ambitious, pursuing, and yearning are very impatient and anxious. Some classmates chatted with me and communicated with me, including current graduates and those who have already graduated. They were always talking about what they wanted to do and what they wanted to do. They were always dissatisfied with this and complained about that; I kept saying it again and again. Tell them: Now is the time for you to sharpen your sword, not the time to reap the fruits. You must first sharpen your sword and wait for the opportunity. If the sword is not sharpened or sharpened, if the opportunity comes to us, we will not be able to “kill” it. Go out. Therefore, what we want is not empty talk, but practical work. We must understand that worrying about ourselves will not help anything, and nothing will be accomplished if we are anxious and complaining blindly. The age of twenty-six or seventeen is a period of widespread anxiety. American psychologist James said this: “The only way to solve anxiety is to keep yourself busy. Ethiopians Escort” To keep yourself busy, you are still very young. You need to sharpen your sword, accumulate strength and wait for opportunities.
Of course, life has to go through a lot of anxiety, sorrow, pain, hardship, etc., but for some people, these are wealth. The pain is pain for the person involved at the time, and none of us want to see everyone experiencing pain personally. However, pain may be a fortune for the future of the person concerned, a fortune that can advance step by step; and only extraordinary pain and personal experience can cultivate extraordinary people ET Escorts, the extraordinary spiritual world – these anxieties and difficulties, if you can transcend it, are the wealth of life development. I think everyone understands the words of Mencius and can recite them: “Shun was raised among the acres, Fu Shuao was raised among the boards, Jiao Ge was raised among the fish and salt, Guan Yi was raised among the scholars, Sun Shu’ao was raised among the seas, Baili Xiju is in the city. Therefore, if heaven is going to give a great responsibility to this people, they must first endure their hardshipsEthiopians. Sugardaddy: It overworks its muscles and bones, starves its skin, deprives its body, and messes up its actions. Therefore, it is tempting to endure and improve what it can’t do. People can change it after perseverance; trapped in the heart, Balance based on consideration, then act; sign based on color, issued based on sound,Then metaphor. If you go in, you will be unable to control your troops, and if you go out, you will be invincible. If you go out, there will be chaos in the country, and the country will be permanently destroyed. Then I know that I was born in sorrow and died in peace and happiness. ”
I think everyone has heard of Sima Qian’s confessions in “Report to Ren An” and “Historical Records: Taishi Gong’s Preface”, and also understands the history of Sima Qian being castrated and arduously writing “Historical Records” . He said: There are countless rich and powerful people throughout the ages, but their names have all been wiped out and disappeared into the sea and dust of history. , he said: “In ancient times, people were rich and famous but could never be remembered. Only some people were praised for being suave and suave: Gai Xibo acted in “The Book of Changes”; Zhongnieu wrote “Children”; Qu Yuan was exiled and wrote a poem “Li Sao”; Zuoqiu lost his sight, and he wrote “Guoyu”; Sun Tzu Binjiao, revised the “Book of War”; Bu Wei moved to Shu, the biography “Lü Lan”; Han Fei was imprisoned in Qin, and wrote “Shuo Nan” and “Gu Ang”. The three hundred chapters of “Poetry” summarize the works of sages and sages out of anger. These people are all depressed and unable to find their way, so they recount old things and think about the future. “The so-called “husband’s poems and books are vaguely Ethiopia Sugar, and he wants to realize his ambition.” The so-called “this person is all My mind is stuck and I can’t find the way, so I tell old things and think about the future.”
The most terrifying thing in life is not suffering, but indulging yourself in suffering. Indulging yourself in suffering is wrong. This is the life of a brave man who should not indulge himself and destroy himself. Beyond yourself, beyond suffering, keep moving forward. Balzac said “suffering is the best teacher in life”, Beethoven said “grasp the throat of fate” – don’t linger in the cry, shout in the wandering, wander in the Lu Xun opened up a way of life for himself through shouting. The teacher named his first and second collections “Scream” and “Wandering”, and their purpose is roughly in this regard. Lu Xun said in “Scream·Preface”: He has always felt bored and depressed. , this kind of boredom and depression made him seem to be at a loss In the boundless lonely wilderness, he said that loneliness is like a poisonous snake embracing or entangled in his soul. He can only get rid of his anxiety and depression of “this is too painful for me” by immersing himself in the people and plunge into modern times. .
The distinction between high and low people often does not depend on intelligence but on perseverance and willpower. It lies in perseverance; willpower, perseverance,Ethiopians Escortis the most important quality or virtue that determines a person’s success. Many people cannot succeed under the same conditions but others succeed. I think it is because of different people’s perseveranceET EscortsPerseverance and perseverance are different. We all know the idiom “three days to fish and two days to dry the net.” Without perseverance, we will sway and ultimately accomplish nothing. never seen , it would be good if I could see a “righteous person”; I have never seen a “righteous person”, so it would be good if I could see a “bad person”; I have never seen a “bad person”, but it would be good if I could see a “constant” person, thank God.
The difference between people may lie in whether the director can be careless, whether he has interest, willpower, endurance, and perseverance Ethiopia Sugar Daddy Therefore, there is a very reasonable saying or proverb in the East. I don’t know if it is from ancient Greece: “Disposition determines fortune. “Lu Xun quoted the 19th century German ET Escorts biologist Haeckel as saying, “The difference between people is sometimes greater than that between people and apes.” The difference is even greater.” I think this is a bit exaggerated, but it is also a good portrayal of reality. A horse leaps forward, but it can’t take ten steps; a horse rides ten times, and the merit lies in its perseverance. If you persevere, the rotten wood will not break; if you persevere, the metal and stone can be carved. ”
Second, let’s talk about reading in college. I once told everyone that some students barely read a book carefully and completely during their four years in college. There are people like this, and there are quite a few of them. I think this is a very scary job. Maybe I borrowed books and read them, but I always read this book and that book, just like my classmates every day. You swear to do something today or to “become a new person” after the new semester or important holidays, to wash your hands, to start all over again, etc., but in the end, everything remains the same, nothing has changed – change itself is very difficult. It is a pity that something difficult and painful is something that I swear to do every day, but it is the same every day, and I always stop at it.
University has three main influences on us: first, the cultivation of lifestyle, second, the improvement of abilities through various trainings, and third, the cultivation of lifestyle, of course, everyone can experience it personally. Yes. I see that the least beautiful girls, after a few years in college, behave differently and dress differently, and they feel more temperamental and beautiful. In order for everyone to get the influence and cultivation of an elegant lifestyle, I have always suggested that students should actively participate in various student activities and club activities, and actively exercise their abilities in various affairs, and not just sit in a corner and do nothing. Things in the world are dull. When it comes to reading, I think people who have really read books are different from people who have not read books seriously. Our college is “weird”.The teachers all love reading – of course I am not proud of it. I think the real college teachers are the weird ones Ethiopia Sugar DaddyStudy, all kinds of thoughts are there, so everyone has room for choice; everyone is an adult, has his own independent personality and consciousness, and can choose without restraint. Su Shi’s good friend Huang Tingjian said that if a person does not study for three days, his words will feel tasteless. I think this is the case, because if you don’t read, your brain will have no “metabolism” and your thinking and spirit will not improve.
Life is a kind of communication, a kind of growth; reading is also a kind of communication, communicating with predecessors and thinkers in books, what we care about is in the communication progress or progress. Of course, in love and friendship, we give to each other instead of asking for it. I think many people have a very shallow understanding of love. Love is giving, not asking for it blindly. Reading is opening up and shaping yourself, opening up and shaping your own thinking and spirit. College life is an important process and important stage in a person’s life to shape himself; I have always suggested that the pursuit of goals and the understanding of goal pursuit be defined as the continuous shaping and cultivation of oneself; one must consciously shape oneself and Cultivate yourself so that your understanding of life goals or life processes may become more accurate and conscious. Life is not only a process of pursuing goals, but also a process of shaping oneself. It is not that we are pursuing goals, but that we shape and forge ourselves under the guidance of goals. I have always understood and treated life in this way. Except for the Northeast, Northeast, and Southeast, I have lived and traveled in most of China. I personally like to keep moving. Maybe I live in one city or place. In ten years, I “died”; by constantly changing regions, changing environments, and changing lives, I can constantly change and shape myself, so that I have a feeling of always being “on the road” – I like this kind of “on the road” “Feeling.
Finally, I would like to make some suggestions for dealing with Ethiopians EscortEveryone encourages each other. I remember I told my classmates in my freshman year that there are three types of people I don’t appreciate: people who are heartless Ethiopians Escort ; A person without talent – talent and interest are very important; a person who does not understand the principles and does not follow etiquette. The original words seem to say that there are three types of people who are not my students, even if I have taught them: First, they are narrow-minded and will retaliate for their anger; second, they have no ambition and live in mediocrity; third, they do not follow the principles and act in a way- -ThisSuch people are not my students. As Confucius said, “they are not my disciples”, and as Confucius said, “if we disagree, we will not seek each other’s will.”
Be broad-minded, Ethiopia Sugar be ambitious, be Be polite. But no matter what, first of all, I hope that whether it is now or in the future, your hearts can be filled with “love”. Of course, this kind of “love” is not just “love” between men and women, but “love” in a broad sense. It is the “love” of life. A person who lacks love is different from others, and his expression is different; similarly, a person who lacks being loved is also different. Just like Lu Xun’s young life in a family lacking love – he suffered a lot of hurt, which shaped his character, his spirit and his writing style. Before Lu Xun died, he wrote a last note called “Death”. He said, “I have many haters.” But let them hate them. “I don’t forgive any of them.” I think this There is no need to be like this.
I posted an article discussing Lu Xun in the collection I posted online, and a doctorate teacher named Zhang Wanlin posted a comment , said that one of their colleagues compared Lu Xun with Confucius and Sakyamuni, and he said it was a “joke”. I think it makes sense: How can Lu Xun be compared with Confucius, Sakyamuni, and Jesus? Lu Xun himself said it well: “The prophet, that is, the prophet, is always not tolerated by the motherland, and is always harmed by his contemporaries. Great people often do this… When a great person becomes a fossil, people call him When he was a great man, he had already become a puppet. “Confucius, Sakyamuni, and Jesus advocated “love” and shared love for mankind, not conflict. Of course, for the sake of love, criticism is needed, but criticism cannot replace everything. What is needed more is love – love is to build, not to destroy. Mr. Ma Yifu, a modern scholar from Zhejiang Province, said: We need love, physical and mental cultivation and heavenly virtue. He said that “all human beings can live and support each other without fighting and killing each other.” He said that as long as human beings can As long as the heaven and earth are not destroyed, the spirit of love and the thoughts of benevolence of Chinese civilization will remain with us forever.
To love, you must first love your parents and your loved ones, and know how to repay kindness and be ungrateful rather than ungrateful. “Han Shi Wai Zhuan” and “Confucius Family Sayings” record such a story: Confucius went to Qi State and heard the cry of a man in the distance on the road. He said to his disciples or disciples, who is this person? The cry “is so sad.” also”? Everyone followed the sound and saw a strange man crying bitterly on the side of the road. Confucius got out of the car and asked: Sir, this is not a funeral place. Why are you crying so sadly? The teacher said: I have made three unforgivable mistakes in my life, and now I regret it too much: I was studious when I was young and traveled around the world. When I came back later, my parents were already dead. This was a big mistake. Second, after the elder had completed his studies, he served the King of Qi, but he was arrogant and rude, causing great harm to the country.Folks, as a minister or a minister, I did not advise or remonstrate with him, and I lost my responsibility as a minister. This is a big mistake. Third, my close friends throughout my life have all left me. After I left, no one paid attention to me. I was alone. This is the third biggest mistake. He said: “A tree wants to be quiet but the wind does not stop; a child wants to be raised but cannot be loved; it is a year to go without being chased; it is a year to go without seeing a person – please say goodbye from now on.” Then he threw himself into the water and died…
This is the origin of the saying “The tree wants to be quiet but the wind does not stop; the child wants to be nourished but cannot be kissed”. Confucius said to his disciples, boys, remember this, it is enough for the master to take warning. “Han Shi Wai Zhuan” and “Confucius Family Sayings” finally record that: “Three out of ten”, three out of ten, disciples said goodbye and returned home to support their relatives. Confucius said, “Parents are not far away.” Of course, this does not mean that we all go back to support our parents and give up our studies. It means that future generations should have a sense of gratitude to their parents and relatives in their hearts, because concerned , because of gratitude, I don’t want my parents to be too far away because they are old or in poor health – I’m afraid I won’t be able to take good care of my parents, I’m afraid I won’t be able to serve tea and meals, I’m afraid I won’t be able to fulfill my filial piety and filial piety. Vocational duty.
Secondly, I hope that all students can have the support and support of the inner cultural spirit, and have a kind of cultural faith or historical feelings to keep in their hearts. Not to worship, but to persevere! Maintain a cultural spirit and a historical sentiment. Every time I hear a classmate say that they have gone to church or that someone around me has converted to Christianity, I feel very sad. Of course, I have no right to interfere with other people’s thoughts and beliefs. Of course, I don’t think their beliefs are bad – having beliefs is better than having no beliefs. But as a Chinese, as a Chinese who upholds the feelings of Chinese civilization and Chinese history, it is difficult for me to accept their conversion to Christianity – because it means that they do not hold on to the civilization of Chinese civilization. A Chinese who adheres to the Chinese civilization and the world view of “Yi Zhuan” will never convert to Christianity, because the vast history and confusing friendship of Chinese civilization give us a kind of persistence in life!
“Xunzi·Zidao” records such a conversation between Confucius and his disciples Zilu, Zigong and Yan Hui: Confucius asked Zilu: Zilu, what do you want me to ask you? What is a “benevolent person” when it comes to being a “wise man”? Zilu said: Ah, a wise person is a person who can make others understand or understand him; a benevolent person is a person who can make others like or like him. Confucius heard this and said that he was just a “scholar”. Then Confucius asked Zigong again with the same question and tone. Zigong said: A wise man understands others, and a benevolent man cares for others. Confucius said that he is a person between a “scholar” and a “gentleman”. Confucius asked Yan Hui again, the Yan Yuan who only lived for about thirty years and had white hair: Yan Hui, what is your opinion? Yan Hui said: Oh, I think the wise should know themselves, and the benevolent should love themselves. Confucius was greatly appreciated after hearing this, saying that “a wise man knows himself, a benevolent man loves himself” is the real righteous man, a “clear and righteous man”, and a wise man.A wise, bright, and glorious gentleman.
Confucius said that the real “benevolent person” is not to love others or to be loved by others, but to “love oneself”. Of course, this “a knowledgeable person knows himself, a benevolent person loves himself” “Self-love” is not what we usually call “egoism”, it is not about trampling or invading other people’s rights and interests for the sake of one’s own interests. The “self-love” here is not “egoism”, but a very high level of spiritual persistence. Marx and Engels put it well. In their book “The German Ideology” written in 1845-1846, they said: “Communists neither use egoism to oppose self-sacrifice, nor do they always believe that it is not empty.” “Pei Yi frowned and said calmly. Do not use self-sacrifice to oppose egoism; communists do not give any moral preaching at the most basic level, and communists do not make moral requests to people… On the contrary, they clearly understand, Both egoism and self-sacrifice are forms of personal self-realization required under certain conditions.”
So, a true “benevolent person” is a person who is conscious and conceited, and who seeks self-realization beyond sex. There is a conscious persistence and a conscious motivation in his heart. , there is a kind of conscious transcendence, just like Confucius said, “It is up to oneself to treat others” and “There is no need to complain if you seek benevolence and gain benevolence.” Confucius said, “People can spread the Tao, but it is not the Tao that spreads people.” If there is a kind of person who has a strong heart, he should first hint to them that he wants to break off the engagement. Those who can “not complain about Heaven, don’t be dissatisfied with others, learn from others and reach higher levels, and know who I am are like Heaven”. Confucius said, “A righteous man has no worries and no fears.” He also said: “A wise man has no confusion, a benevolent man has no worries, and a brave man has no fear.” This is exactly what it is.
Again, I hope you will be careful in your work and not careless. Some of the students I have come into contact with, whether in daily life or in exams, or in writing, always feel that many people are very careless. We all know that when doing things, we are actually afraid of the word “seriousness”, just like the perseverance and perseverance we will talk about later – of course the two are related. Meticulousness and meticulousness are virtues. Only by being meticulous and delicate can we do some work in a down-to-earth manner. We don’t want to learn from Tao Yuanming and his “eating alive” – we can’t learn it, and we can’t learn it, because the current era is the current era, we have no retreat, only the way forward, and retreat – we don’t even have survival!
Finally, I hope you can read more books in college. A student’s “vocation” is to study and study. Don’t be too playful, otherwise it will be too late to regret. Of course, I am not saying that it turned out that the northwest border suddenly started in the first two months, and Qizhou, which is adjacent to the border state of Luzhou, suddenly became a recruiting place. All non-only children who are over 16 years old should not play, but they must play. Playing is a part of life itself, but when we play, we should not forget the first importance of life, and we should not forget to learn and improve. “Shangshu” says, “Playing with people loses one’s virtue, and playing with things loses one’s ambition.” Zixia said, “Although it is a great road,There must be something to behold, but those who go far are afraid of mud, so a gentleman will not do anything.” There is still a long way to go, and everyone must accumulate more, take advantage of this college period to sharpen their swords, wait for opportunities, and open up a path for their own lives.
Okay, let’s talk so much. It’s a waste of everyone’s time. It’s so hot. Thank you for your hard work. Finally, whether it’s the classmates I taught or other students, everyone here—— Lin’s usual teaching and other activities In communication, in conversations and interactions, and in various other occasions or scenes, Lin has done something inappropriate or disrespectful to you. I ask for your forgiveness and understanding. Thank you.
(The lecture was held from 18:00 to 19:40 on June 30, 2005, based on the relevant transcripts of the students and the speaker’s own memories)
Attachment 1:
Confucians are not soft, they are heroic – Congratulations to the Confucian Post for its 100th anniversary The Jubilee of Period
Lin Guizhen
Confucianism is not gentle, but a heroic image;
Etiquette is also a ritual , the work of internal and external constitutional punishment
——Congratulations on the 100th anniversary of “Confucian Post”
“Confucianism” is not what “Shuowen” calls “Confucianism”. “Softness” is what Confucians need, and followers need sound. Those who need it ask for rain, and “Rou Ye” in “Shuowen” is called “the name of a magician”, which is exactly what it is! Xu Shen of the Han Dynasty called “Confucianism” “Rou Ye”, which may be derived from the joy of offering sacrifices. Confucianism is an intellectual class that evolved from the sacrificial class. This is the same as Aristotle saying that the intellectual class in ancient Egypt eventually became monks. It is also just like the intellectual class in ancient Europe during the Christian era was the same as church monks and church schools. It is also the same as the late intellectual class in various regions of mankind. It can be said that the late civilization of mankind is dominated by shamanism, and it is shamanism that created the oldest concepts and knowledge of mankind (especially Chinese Confucianism). , is nothing more than an intellectual class that respects ghosts and gods and stays away from ghosts and gods, which has achieved civilized consciousness and moral consciousness very early. It appeared in the Eastern Zhou Dynasty, and the direct founder of the school was Confucius, the “eternal teacher”
Confucianism has always had the pursuit of reaching heaven and earth, the feeling of caring for the common people, the intellectual exploration of governing the world and bringing peace to the people, and even the leisurely tradition of leisurely leisurely love and art – Confucianism has this tradition, A tradition of feelings, consciousness, benevolence, knowledge, skills, and talents, which not only achieves oneself through one’s own rituals and music, but also achieves adulthood through rituals and musicEthiopians Sugardaddy also uses etiquette and law to help adults and themselves to complete the organization of society.and sequence. Knowledge and skills are symbiotic, and society can be analyzed and judged through knowledge, and society can be guided and dominated through skills, or society can be guided and reformed by teaching specific people through knowledge and skills. Confucianism has many traditions of concepts and knowledge that understand the heaven and the earth and care about the common people. There is even a tradition of refining etiquette and laws, and formulating constitutions and issuing punishments. However, the latter tradition did not develop well in the Confucian classics era after the Han Dynasty, especially the Confucian classics era after the Tang Dynasty. Even the human ethics and etiquette promoted were condensed, dead, and distorted, seriously deviating from the original intention of Confucian classics.
The ancient Greek philosophers’ pursuit of truth and virtue, the ancient Roman jurists’ pursuit of justice and rule of law, the ancient Christian teachings’ pursuit of holiness and transcendence, As well as the pursuit of civil rights and constitutionalism in modern Europe and America, these are the four major spiritual forces that Chinese society, especially Chinese scholars, should first absorb. In particular, the truth-seeking spirit of the Greek fools should be developed. If China’s intellectuals and education leaders cannot complete the most basic truth-seeking reforms, how can they talk about facing Chinese society and Chinese politics and proposing plans or strategies to overcome difficulties? If the intellectuals do not have plans and strategies to overcome difficulties and reach relatively different truth-seeking understandings on specific issues, how can they lead or promote correct improvements and reforms in China’s economy, politics, education, etc.? If you want your ruler to be pure and clear, your ruler to be fair and righteous, your first priority should be to be pure and clear, just and righteous.
“The tide of the world is vast.” Whether it is the pursuit of truth in knowledge, the pursuit of good in society, or the specific pursuit of fair governance in the country, they are all It is an irresistible legitimate and correct historical trend of mankind. China’s intelligentsia should be calm or sober enough, instead of living in the dream of fairy tale thinking, especially the fairy tale society of “The Emperor’s New Clothes”, without knowing the absurdity and shame. Sobriety and calmness completely depend on the independence of personality and the pursuit of truth in thinking. Any fairy tale dreaming, sitting in a well and looking at the sky will hinder this kind of truth-seeking and independence of personality, and even the intellectual level has not become the truth of the country or human beingsEthiopia SugarKnowledge and conscience have become the helpers of stupidity and sin. If so, it is a sin! For whom do you pay taxes on the common people and read philosophical books from the past? It is shameful and sinful to help cannibals! What a shame for a scholar! Convict the scholar!
The heart of great compassion lacks enlightenment, and the heart of great wisdom also lacks enlightenment. ethiopia-sugar.com/”>Ethiopia Sugar Only benevolence, great righteousness, great practice, great etiquette and great methods can cure the disease. A righteous man should seek after others, and a righteous man should also be kind to things. also. Pursuing sincerity and compassion are the two fulcrums of a scholar’s life, but is it Confucianism that cultivates one’s moral character, governs the world, brings peace to the people, and interests the people?
Pursue to build an unfettered, democratic, just, and prosperous China, and protect a world of benevolence, charity, beauty, and dignity.boundary! Revitalize the Chinese way of teaching and rebuild the republic of the East!
On the occasion of the 100th issue of “Confucian Post”, I would like to write a few words to encourage the heroes of the country!
——Inscribed by Qianzhou Lin Guizhengong, June 4, 2009
Appendix 2:
To think more about classics and history, and to avoid metaphysics for the sake of learning – Lin Guizhen’s 35th academic autobiography
Lin Guizhen, Jiang A Hakka of Western origin, he was born in Xingguo County, southern Gansu Province in 1974. He studied at the Department of Political Science and Law of South China Normal University, the Institute of Philosophy of the Chinese Academy of Social Sciences, the Traditional Chinese Culture Research Center of Wuhan University, and worked at Hangzhou Normal University. College, Xuzhou Normal University, etc., he successively served as teaching assistant, lecturer, and associate professor, focusing on the study of Chinese classics and history and the pre-Han Dynasty scholars, on rites, criminal politics, and East Asian civilization, with the aim of “unfettered benevolence and the politics of the Republic of China” “The purpose is self-improvement. Ethiopia Sugar Daddy Scholarship attaches great importance to history, seeks truth, and advocates textual research. At present, several major academic criticisms have been completed, which are summarized in the order of completion. As follows:
1. Regarding the correction of Mencius’s statement that “only good people can’t govern, and only laws can’t be used by themselves”. Since Zhu Xi of the Song Dynasty, there have been many false interpretations of Mencius’s sentence. In today’s philosophical circles, , many legal scholars have made false accusations in interpreting this phrase. This phrase definitely does not mean “goodness” (morality) “lawEthiopians “Sugardaddy” (laws) need to go hand in hand, which means that no matter good intentions or legal procedures, they must be realized or implemented by relying on people and people’s actions, which is fully proved by rhetoric and high and low prose. We also differentiate between Confucius’ theory of “Government by Virtue” which means that officials and those in higher positions must first be morally responsible for themselves, and Differentiate from the Eastern theory of “Government by Law” which means that officials and governments should be unlimited within the framework of the “law” of public deliberation and public will. , justice activities or operations, and correct the misinterpretation of Chinese and Western philosophies by a certain “rule of virtue and rule of law” theory or “state governance” theory. (Completed, published several articles to apply for certification)
2. To correct the evolution of the word “ren”, the important thing is to understand how the original character of “ren” (the lower body and lower heart, which is the so-called “” [厎]) in Shuowen evolved into “ren”. “After making an analysis, it is deduced that “ren” in the left and right structure evolved from “厎” in the high and low structure and is the result of abbreviation and sketching: the upper part “qian” The horizontal strokes of “” (a horizontal line or loop line is added around the waist of the “human” shape in Xiaozhuan to refer to the body) and the horizontal strokes on the “V” shape of “heart” in the lower part are simplified, and the vertical strokes of “千” and the character “心” are simplified. The lower left stroke on the “V” shape is simplified and written continuously (the lower right stroke of the “V” is like a tail hook and is omitted). The result of abbreviation and sketching is left “任” right “”二”, this is the word “benevolence”, such as. This textual research uses fonts such as Warring States bamboo slips and silk scripts, and the related fonts can reflect traces of this evolution. As for the “” in “body + mind”, they are “厎” and “仁”, This is the research conclusion of existing scholars. Some scholars have also verified that the word “ren” does not exist in oracle bone inscriptions and bronze inscriptions (completed, presented at academic conferences, and has been publicly released)
3. What is the meaning of Confucius’s “Father and son are hidden from each other, and it is always in this” (“The Analects of Confucius. Zilu”), and what is the meaning of “relatives are related to each other” in modern Chinese legal systems or legal codes since the Tang Dynasty? What is the content of “relatives must be tolerated”, what is the difference between the two legal systems of “relatives must be tolerated and concealed” and “doing one’s name and violating righteousness”, “relatives must be tolerated and concealed” and the Han law “relatives must be tolerated and the prime minister should be concealed” (He Xiu of the Eastern Han Dynasty “Gong Xiu”) “Exegesis of the Sheep”), what is the difference between Plato’s Socrates and whether he can agree with Euthyphro’s “reporting murder to his father” as absolute piety and fairness and why? “Silent)” trains “hiding”, and “sees” and “identifies” mother! Lan Yuhua quickly hugged her soft mother-in-law, feeling that she was about to faint. “Don’t be right or wrong” rectified “Zhi”, and “what kind of relatives are allowed to remain silent about what kind of behavior of the parties” rectified the law of “relatives cannot be tolerated” since the Tang Dynasty, and solved a major academic mystery and series in the fields of Confucian classics and law. The false accusations are false, and the series of false accusations made by Deng Xiaomang and others about Socrates, Plato, and modern Chinese law and legal system have also been corrected (completed, and several articles have been published to prove it)
4. The compilation and correction of Jiang Minbiao (Jiang Wang)’s theory of humanism in the Northern Song Dynasty is based on the only handed down secret book of the Song Dynasty (Zhu Confucian Ming Dao) (collected by the Shanghai Library) This rare document, Jiang Minbiao’s “Theory of Humanity”, which was banned and destroyed by the Song Dynasty, analyzes Jiang Minbiao’s in-depth criticism of Mencius and Song Confucianism on humanism – the two different categories of habits and nature. The fallacy of Confucius and Mencius in discussing nature lies in “referring to habits as nature”. Although Jiang, as a layman, holds the Buddhist view of “positive nature without nature”, his criticism of humanism of “referring to habits as nature” is different from that of Xunzi in the pre-Qin Dynasty. Very similar: Jiang advocated “nature is empty”, Xunzi advocated “nature is simple”; Jiang advocated “accumulation of habits to form nature”, “habits and nature become”, Xunzi advocated “change of nature leads to falsehood”, “good people are false”, that is, Jiang think nature For nothing, habits can be good or bad, good or evil. Xun believed that nature is simple and habits can be good or evil, good or evil. He correctly distinguished the difference between nature and habits in Jiang Minbiao’s Theory of Xin Xing. Together with Xunzi’s “Nature Is Not Good”, they are the two best works of criticism on Mencius’s theory on the goodness of nature in the history of Chinese academic history. They are also a very different approach to learning from Huang and Lao Taoism’s transformation of Han Confucianism, Song Confucianism, and the Sui and Tang metaphysics of the Six Dynasties “Life, Li Qi” ——This issue is discussed based on the academic criticism of Mencius and Song Confucianism’s “Gou Qi Jiao Yan” theory of nature by the ancient Japanese school Dazai Shuntai and others in the 17th and 18th centuries, and analyzes the 17th and 18th centuries Japan (Japan). The intellectual return and ideological breakthrough of Confucianism and Dai Zhen coincide with each other (completed and partially published)
5. Specialized in “Xunzi”, published by Liu Zhucun in Sichuan in 1923, japan (Japan) goldEthiopia SugarTaniji in 1950, Kodama Rokuro in 1974, and Guangdong Zhou Chicheng in 2002 questioned Xunzi’s theory of “evil nature” and made a systematic study of “Xunzi’s theory of “evil nature” and Xunzi’s theory of heaven, heaven, and human nature. Distinguish the correctness, conduct detailed research and restore the documents, and prove that Xunzi is Those who are “students on the simplicity of nature” and all the words “evil nature” in “Evil Nature” are falsifications of “bad nature” (corruption before Wang Chong’s time, about the early Western Han Dynasty), reminding Xunzi of “material-function”, “nature-evil” The scientific nature of the “Plain-Pseudo” view of humanity and the accurate inheritance and correct derivation of Confucius’ “nature is close to Xi Yuan” Further, it unearthed the precise evaluations of the Xunxue system and the status of Xunxue by scholars such as Wang Enyang and Fu Sinian during the Republic of China (Wang commented that Xunxue had already reached the level of modern European academic thought, and Fu commented that Xunxue was actually the true successor of Confucius). Overturning more than 2,000 years of academic history and solving the academic mystery of Xunzi’s “evil nature” theory It is a major breakthrough that is of great value for restoring Xunzi’s theoretical texts and ideological system. It helps Xunzi refute false accusations, promote Xunzi’s glory, and highlight the lost Confucian ideological lineage or theoretical evolution track of “Confucius-Xunzi”. Another major academic advancement after Liu Xiang of the Han Dynasty and Yang Liang of the Tang Dynasty edited “Xunzi”. (Part of the doctoral thesis, unpublished)
6. Specialize in “Zhouyi”, “Yizhuan” and modern geographical philosophy, make detailed examination and correction of the three characters “Yin, Yang and Yi” and Confucius’ Theory of Heavenly Way and Theory of Yidao, and train them The original meaning of the word “Yin” is Qihuiyun The original meaning of “Yang” is that the sun rises and shines, and the original meaning of “Yi” is that clouds cover the sun and rain falls. Then the basic connotation or theoretical system of Confucius’ theory of heaven, which is the basis of Confucius’ thought, is restated with reference to the silk book “Book of Changes”. Chen Guying” “Xici” is derived from Taoism or incorporated into Taoism” and other theories. It analyzes the Confucian Yidao philosophy and Taoist philosophy, which are derived from Han, Wei, Tang and Song philosophies, and reproduces the top of the original Confucian philosophy – the Yin and Yang Years. The original appearance of Ye Hua’s Theory of the Natural Way of Heaven is an important retrospective analysis of the development of Confucian thought in the Zhou and Qin Dynasties or the context of Confucian thought. It is an academic breakthrough that fundamentally solves the original Confucian “Theory of the Way of Heaven – The Theory of Humanity”. (Part of the doctoral thesis, unpublished)
7. Correct the theory of “乐” in “Yue Ji”, examine the origin of the word “乐” (乐,楽), deny that Luo Zhenyu assigned “乐” to the oracle bone inscriptions, and revise “Shuowen” training “乐”, the origin of the word “乐” is derived from the word “乐” (from the word “厺”), which is derived from the word “乐” (the word “厺”) is used to train wooden suspension drums, especially Jiangu. Sui Zi and Yan ), uncovering the original truth of the “Happiness” movement; examining the three major connotations of the “Happiness” category: “objects – behavior – spirit”, and analyzing the word “Happiness” when it refers to a person’s mental state: “movement of the mind – joy and joy – tranquility” The three major connotations of “harmony and joy” are revised to correct the spiritual interpretation of “music” by classical scholars in the Han, Tang and Qing Dynasties; the three categories of “sound-sound-music” and their differences are also corrected in “Yue Ji”, and the songs in “Yue Ji” are correctedPhilosophical thinking on dance aesthetics, correcting the category of “harmony” in Confucian music theory philosophy and the historical or career origins of the concept of “harmony”, and clarifying the “music-heart antithesis theory” that has been debated in music history circles for more than 20 years just. (Completed, unpublished)
Other purely academic issues on rituals, music, punishment and politics have not been written down and have not been maturely thought through, allowing for continued study and discussion. My own blog: http://linguizhen.blog.sohu.com
(Written on August 31, 2009)
【The Second Series of “Confucian Scholars”】
Academic guidance: Jiang Qing, Chen Ming, Kang Xiaoguang, Yu Zhangfa Qiufeng
Chief Editor: Ren Zhong
Publisher: China University of Political Science and Law Press
Daily publication date: October 2013
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Book title: (seven volumes in total)
1. “Tradition of Confucian Constitutionalism” (written by Yao Zhongqiu)
2. “The Practical History of Confucian Civilization (Pre-Qin Department)” (written by Yu Donghai)
3. “Chasing Confucianism” (written by Mi Wan)
4． “Heri from the Middle: A Confucian Scholar’s Tragedy of the Times” (written by Zhang Wanlin)
. “Research on the Problem of “Hidden Relatives” and Others” (written by Lin Guizhen)
Lu. “The Way of the Xianxian” (written by Chen Qiaojian)
7. “Political Confucian Commentary” (edited by Ren Zhong)