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From the saying of “killing oneself to be benevolence” to explore Confucius’ wisdom of “giving others to be kind”
Author: Long Yonglin
Source: “Has the logic of Zhongshan been edited? Major Science News (Social Science Edition)” 2022 Issue 3
Abstract: “Slaying the Body and Benevolence” in “Theory” is often used by later generations to express their feelings, but for Confucius, it also has the logic of moral evaluation, which is the main thread to promote understanding how Confucius can approve people with benevolence. The evaluation logic in the saying “Killing the Body and Being Benevolence” is not a person who kills the body without any condition can be called benevolence, but only when a righteous person finally pursues the way of gifts and can sacrifice himself and keep the way when his destiny is not achieved, he can be called benevolence. This is because Confucius’ benevolence learning focuses on a rejuvenation of Zhou Rong’s long-term will to promote the public through the actions of a gentleman, so benevolence is extremely difficult, and one needs to “keep the good way of death” and “before the death.” Therefore, whether you can give money to the masses (for the sake of merit or fame), and whether you can finally do the Tao (or even sacrifice yourself to keep the Tao) is the two relatively independent basis of Confucius’ Xu Ren. But the nature of the two is not a universal law of suitability, but a profound and flexible explanation for historical figures and door-to-door life. In the end, Xu Ren is a Confucius Educational activity that revitalizes history, takes care of the present, and stimulates the future.
Keywords: Confucius; Approve people to be kind; learn; kill the body to be benevolent;
Author introduction: Long Yonglin, assistant researcher at the Philosophy Research Institute of the Chinese Academy of Social Sciences
One of the charms of classics is that it leaves some long-lasting fascinating and playful topics. Sometimes, the problem is different from the new data on the way of thinking in later generations, and a textual thread can also help us enter the three-dimensional world of classics and gain a solid understanding. This article hopes to use this step-by-step approach to explore a problem in the study of “Theory” from the beginning: What is the basis for Confucius to give people a kindness (hereinafter referred to as “Xu Ren”)?
We understand that Confucius had almost never given a kindness to the door, but he gave this special gift to Guan Zhong, whom he had praised. If this is not a contradictory contradiction [1], then how did Confucius consider it? In this regard, the Confucian scholars believed that the governing officer was only responsible for the merits of benevolence but not the merits of benevolence, so Confucius did not really claim that he was benevolence. Recently, scholars would emphasize that benevolence and have the merits of oneself to solve this case [2]. Of course, the explanation of the nature of a work is reasonable, but can the predecessors such as Boyi, Shuqi, Weizi, Bigan, etc. who were called benevolent by Confucius and those who died early and received the praise of Confucius almost benevolent? ShowHowever not necessarily. People couldn’t help but ask, could Confucius have a principle? Of course, it is possible to pre-determine Confucius with a set of logical and intensive theories to support his appraisal activities, which can ultimately destroy the diverse levels of the classic world. However, this does not prevent us from explaining the truth behind the scenes based on detailed text reading. At the same time, whether the Kongmen Xuren activity can be fairly explained has also truly tested my understanding of Confucius’ “benevolence” concept [3]. According to this, the following article will be used to express his feelings from the beginning to “kill the body and achieve benevolence” in “Theory” that reminds it to remind the less well-known Xu Ren logic, and then use this as a thread to combine other aspects of Confucius’ benevolence learning, and strive to show Confucius’ various considerations and the richer classical wisdom behind it.
1. Xu Ren’s logic in the statement “killing oneself and becoming a benevolent”
First review of Guan Zhong’s case of Xu Ren. “Speech: The Book of Songs” is published:
Zi Lu said: “Duke Huan killed the emperor’s son, and Zhao suddenly passed away, but Guan Zhong did not die.” He said: “Isn’t you benevolent?” The Master said: “Duke Huan joined forces with the marquis of the emperor nine times and did not use military vehicles. It is the power of Guan Zhong. Just like his kindness, just like his kindness.” Zi Zheng said: “Is Guan Zhong not a benevolent person? Duke Huan killed the emperor’s son, but he could not die. He also met him.” Zi said: “Is Guan Zhong not a benevolent person? Duke Huan killed the emperor’s son, but he could not die. He also met him.” : “Guan Zhong is the prime minister of Duke Huan, and he is the lord of the country. He is now receiving his grudges. Guan Zhong is a little bit like a woman. If a woman is a woman, can’t she know about it? “[4]
The structure of these two questions is based on the differences. Confucius and students’ discussions are all focused on Guan Zhong. One day, Song Wei finally remembered that he was the chief of her high school and was first known to be kind. Since Confucius once told Guan Zhong that “there is a small person” and “not knowing how to give gifts” (“Baoyi”, the following quotations are only noted in the title), many scholars have gathered to pay attention to whether he could really ask Guan Zhong to be kind. But for a long time, the more basic level of the problem has been ignored: Why do Zilu and Zizhu ask this? As usual, if Guan Zhong fails to die, he will at least be charged with infidelity and disobedience. How can he be raised to “non-benevolence”? It is worth pondering that Confucius did not think of a strange problem to the students. This shows that there is a certain silent consensus among the disciples, and Confucius should have allowed Guan Zhong to be kind in advance and had some conflicts with the above consensus. Otherwise, there would be no such dispute between the disciples. According to this, the word “killing one’s body and becoming a benevolent”. Accordingly, if Guan Zhong can die like Zhao Hu, he can be called benevolent. This is not the interpretation proposed at the beginning of this article. Zheng Xuan clearly pointed out that Guan Zhong and Zhao Hu both were benevolent, but there was a fine difference: “The nine combinations of the marquises have made great contributions to the whole country. This benevolence is a great deal, and the demise is a small benevolence.” [5] In this way, Confucius said “as benevolent as he is benevolent” actually believes that Guan Zhong looks likeWhen summoning and humb, all of them are benevolent. But since Confucius believed that Zhao Hu was to kill the body and achieve benevolence, then we should ask, what is the behavior of Zhao Hu killing the body and benevolence? Considering the meaning of benevolent people loving others, you may think that killing oneself is a sign of benevolence to the son. But is loyalty to servants benevolence? I was afraid that Confucius would not approve it. Zhao Kuo chose to kill himself. Rather than saying that it was because of love for the king, it was better to say that he was in the midst of his death and was ashamed of his ministers. The problem seems to be insolvent.
In another case, there is also similar confusion. Confucius once called Boyi and Shuqi “seeking benevolence and gaining benevolence” (Shuer), which is actually based on the language of “killing one’s body to become benevolence”. As for the behavior of Shouyangshan after death, Xing Shu said: “A righteous person kills one’s body to become benevolence. Even though Yi and Qi finally die of fertility, they can achieve benevolence. Is there any resentment?” [4] The problem is still that what is appropriate for the behavior of Yi and Qi killing one’s body? Maybe it is because the two of them have made the brotherly love in the country. Actually not. According to “Historical Records: Boyi’s Reprints”, as the two sons of Guzhujun, the legal nature of Boyi’s reign came from the long-term elements of his tomorrow. Shuqi’s reign was ordered by the king and father. So the two asked the country to avoid the two distortions caused by the conflicts in accordance with the law, rather than the love between brothers and sisters; and, the two died of the Shouyang Mountain because of their rebellion against King Wu’s ineffective withdrawal of troops and “not eating Zhou grain”. How could they be mixed with the affairs of the country? It can be seen that the whole story of Boyi and Shuqi has no direct connection with the kindness of loving people. If we hold on to the connection between “benevolence-love”, the two of them and Zhao Huhe’s Xu Ren’s problem will be incomprehensible.
No problem is irresistible, first reflect, study and clarify the logic of the above-mentioned “killing oneself and becoming a good person”. First of all, it is not just used to express one’s feelings
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