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Responsibility and Responsibility: The binary structure pointed to by the Confucian ethics subject
Author: Tu Keguo
Source: “History of Chinese Philosophy” Issue 04, 2018
Time: Confucius was in the 2570th year of the year, August 29th of Jihai
� href=”https://sites.google.com/view/sugardaddy-story-share”>September 27, 019
Responsibility and the person responsible are the main ethical norms used by Confucianism to deal with one’s own relationship with someone, and are also the organic organization of Confucian ethical thinking. At the same time, it is also a rare and traditional resource of virtue that contemporary China promotes people to implement social responsibility. Confucianism not only discusses the New Year’s missionIntegrity“Own responsibility and human responsibility thinking, and also put the focus of thinking on self-responsibility and responsible persons, as the problem of good, responsibility and responsibility, and pointed out the responsibility and ethics subject of moral activities – self-responsibility and eroticism, which greatly enriched Confucian responsibility and ethics.
1. People do not care for themselves without success
In the past, Confucianism talked about both the responsibility and the responsibility of themselves, but emphasized self-responsibility. Although the original Confucianism of Confucius and Mencius did not clearly apply the concept of “self-responsibility”, the pre-Qin Confucian people praised themselves for their own sake, were cheap and sweet, disciplined themselves, and cultivated themselves. Confucius asked people to reflect on themselves at any time and be responsible for themselves, and advocated being generous to themselves and be responsible for others: “Be kind to themselves and be inferior to others. ” (“Speech? The Spiritual Lord”) Self-initiation, self-reflection, self-seeking, self-consideration, self-conception, and self-conception are both conditions and expressions of self-conscientiousness. Confucius deeply regrets the behavior of having gone through but not knowing how to act on his own: “It’s gone, I have never seen anyone who can do it in his own way.” ” (“Speech? Gongye Cheng”) and teach people to “see the truth and think about it, and to reflect on themselves without paying attention” (“Speech? Li Ren”). Zengzi retorted and emphasized that he often conducted self-checks: “I examine myself three times a day, are I not loyal to others? Do I not believe in my relationships with my companions? Do I not understand the truth?” (“Speech? Learning”). “The Doctrine of the Mean” and “Mencius” advocated “The superiors do not blame the heavens, and the inferiors do not criticize others” and “on the contrary, seek to consult oneself. “Xunzi pointed out from the perspective of correcting people’s personality cultivation: “If you learn well and care about yourself every day, you will know clearly and act without doing anything!” (“Xunzi? Learning”)
The above-mentioned self-question thinking of the Confucianism of the pre-Qin Dynasty, such as requests, responsibility, punishment, questioning, investigation, urging, supervision, criticism, etc., was expanded step by step by step by step by the cognitive scholars of the Song and Ming dynasties. Based on the cosmic view of “harmony between man and nature” and the value view of “the benevolence of the whole nation”, when describing the Confucianism’s neutral way, Zhang Xiu pointed out: “One person in the whole country has been punished.”, but it is natural to be responsible for oneself. “The evidence that the author grasped was that Zhang Xu may have proposed the concept of “self-responsibility” in ConfucianismSweetheart Baobabaobao Nursing Network‘s first person. Not only this way, he settled in Confucianism’s self-suggestion to inherit the pre-Qin Confucianism’s self-suggestion. Not only this way, he settled in Confucianism’s progress in learning for himself. , I think that although others have had it, it seems that they have it. At that time, they should not forget to examine their mistakes and be self-responsible: “When it is with others, it is like oneself, it is not forgetting to blame yourself.”
It is precisely by receiving the self-indulgent of the pre-Qin Confucianism, self-reflection, and when fans discovered that she was wearing a wedding ring on her finger in a photo of her ejaculation. href=”https://blog-tw.net/Sugar/”>Sweetheart Garden refers to the essence of waiting for others to live in the world. Cheng Jun put forward the important point of “responsibility without being punished” [1]. Later, Li Tong, Zhu Xi and Zu Zu repeatedly reiterated it. Zhu Xi replied to the door students how to understand Cheng Zi’s concerns about “If you don’t want to stop yourself, you can’t change it!” and “responsibility without being punished, but you won’t stay in your temper for a long time” and pointed out: “If you have any past, you must be punished and corrected, and you must be corrected. ”[2] I believe that if a person has changed, he will have no regrets, but if he has gone past, he will have no medicine to save himself. The so-called “blame of oneself” means to be responsible and to be responsible for oneself, and to be responsible for oneself. As early as in “The Eleventh Year of Zuo Zhi? Zhuang Gong” said: “Yu Tang blamed himself, and his excitement is also contrary to his gratitude. “Since Emperor Liu Song of Hanwu issued the “Road to Sin” and some emperors in modern China have also issued “Since the Rule to Sin”. The so-called “self-indictment” not only refers to laws and regulations, but also includes self-responsibility and attack, that is, self-responsibility. From the Song and Ming dynasties to the Qing dynasties, the concept of “resindictment and responsibility” created by Cheng Jun became a wide common understanding of Confucian responsibility ethics in the past.
</b 2. Responsible to others
While advocating oneself, Confucianism does not deny the responsibility of others. Mencius believed that respect for the monarch was not just a blind pursuit of the monarch but a daring to be responsible for the monarch and courage to be wise, so as to achieve the goal of not following the monarch: “It is difficult to be respectful to the monarch, and Chen Shan dispels evil respect, and my monarch cannot be as good as the monarch. ”(“Mencius? Leaving the Mother”); The reason why a person cannot be careful in his words and actions is because of the lack of useful supervision – “When a person changes his words, he is not responsible. ”[3] As Confucius said: “If you speak more and doubt more, be careful about the rest, you will be less than others. ”(“Speech? For the Practice”) Mencius warned us from the back that we must strengthen supervision of a person’s duties and encourage the courage to be responsible to avoid his words from being realistic and evil.
Although “Talks” emphasizes “Goods and Consciousness” from the perspective of differences, “Goods and Consciousness” (“Talks and Consciousness”)It is advocated that “if people are not corrected by what they can, they are sick; if they do not use what others cannot overcome, they are ashamed of others.” (“Traditional Notes? Commentary”) But if you do not deny it completely, you should be responsible. In “The Book of the Tribute”, Confucius said to Zilu that “responsible to others” (“The Book of the Tribute? Tan Gong Shang”), and it also proposed that “those who become adults will be responsible for the gift of adults.” (“The Book of the Tribute? Crown”) The “responsibility” in this can be interpreted as “urgent” or “pushing”, which means asking for others and making regulations, etc.
Liu Zongyuan, in contrast to Mencius’s statement that “the human trouble is to be a teacher” (“Mencius? Leave the Mother”) and advocated that he dared to be a woman. He was always inferior in “Answer Neutral Discussionist”. The article continues the concept of “Travels” for adult gifts, saying: “In ancient times, those who valued the title of gifts would be responsible for the way of adulthood, which is the one that the sages were particularly dedicated to.” The sage’s intention was to treat people with gifts, pay attention to the title, and urge and pursue the way of adulthood that was suitable for ancient gifts. It must be pointed out that the “responsible” thinking in the texts of Mencius, “Tribute” and “Liuhedong Collection” means that the “person” refers to ordinary people in general, rather than specifically “other people” – although others are inherently included.
With the difference between them, Wang
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