Question 2: What kind of person was Mencius? His surname was Ke, and he was from Zou (now Zou County, Shandong Province) during the Warring States Period. As for his date of birth and death, it is still inconclusive due to the extreme lack of relevant information. According to some historical data, Mencius was born in the seventeenth year of King Zhou An (385 BC) and died in the twelfth year of King Zhou Hao (303 BC). Mencius' life can be roughly seen in Historical Records: "Monk and Zou Ren are also disciples of karma. Since the Tao is accessible, you can travel to Qi Xuanwang, but you can't use Wang Xuan. When the beam is suitable, Liang Huiwang naturally said ... when it is ... the world is in harmony with balance, it is wise to attack. On the other hand, Monk described the virtues of Tang Yu's three generations, which was inconsistent with what he did. Retreat with Zhang Wan's disciples, preface Poems and Books, and describe the meaning of Zhong Ni. Seven articles of Mencius. Mencius is another Confucian classic of Chinese studies with a system of quoting classics after The Analects of Confucius. Mencius was called "Ya Sheng" by post-Confucianism, and he was the "first person" after Confucius. Mencius was in a special era in which a hundred schools of thought contended, and he was able to express his thoughts more freely. Therefore, Mencius became a rare embodiment of the essence of "true Confucianism" in the history of China. Mencius was listed as one of the four books by later generations, which had a far-reaching influence on China's national spirit, personality and concept. So, why did Mencius write a book and make a statement? Defending the value of Confucianism In the era of Mencius' life, not only was the social order in unprecedented chaos, but governors frequently made expeditions, and there was a "hundred schools of thought contending" in the ideological circle. Confucianists often encounter arguments from opponents when propagating their theories. In order to defend the value of Confucianism, on the one hand, he had a heated debate with Yang, Mo and other theories, on the other hand, he personally led his disciples to travel to Song, Teng, Qi and Liang countries to explain the idea of "benevolent government" to them. In the debate with other schools, Mencius showed outstanding eloquence. The palace said, "Outside, the master is called argumentative. "。 "How dare you ask," Mencius said, "Is it argumentative? "I have to do this," ("Mencius? Gong said, "People outside say that teachers like to argue. Excuse me, why? " Mencius said, "Do I like to argue? I was forced to defend myself! " Mencius' so-called "necessity" refers to having to contend with a hundred schools of thought in order to refute dissidents. Mencius explained in the following dialogue: "In the past, Yu ruled the water and the world was peaceful; Duke Zhou is also a barbarian, driving away all the animals and making the people peaceful; Confucius became the Spring and Autumn Annals, and the rebels and thieves were afraid ... I also want to correct people's minds, stop heresy and stay away? Come on, if you are lascivious, you should inherit the three saints. Is it easy to argue? This is the last resort. " "Once upon a time, Yu quelled the flood and made the world peaceful. Duke Zhou annexed the righteous emperor, drove away all the animals, and the people were at peace. Confucius wrote "Spring and Autumn Annals", which frightened the rebellious rebels ... I also want to correct people's thoughts, curb fallacies, oppose extreme behavior and refute absurd remarks, thus inheriting the cause of the three saints (Yu, Duke Zhou and Confucius). Do I like arguing? I have to. " In Mencius, there are many records about the debate between Mencius and other schools. Although his thoughts are out of date and regarded as "pedantic" by the rulers, he never gave up his ideals, not only attached importance to education, but also regarded "being educated by outstanding people in the world" as a great pleasure in life. In his later years, he wrote books with his disciples to promote Confucian values. Mencius' theory established the Confucian system, which was a summary and innovation of the Confucian tradition in China at that time. Mencius worshiped Confucius all his life, believing that "the people are born everywhere" and claiming that "if you have a wish, you should learn from Confucius" ("Mencius? On gongsun's ugly chapter. Mencius was the first person to systematize Confucius' thoughts. Confucius' theory is recorded. Although he has his views in various fields, it is not systematic and scattered. Mencius established a system according to the logic of humanism through his efforts. Mencius' theory is systematic human study, and human study is the center of all his theories. In the turbulent period of the Spring and Autumn Period and the Warring States Period, Mencius' humanistic thought was a reflection of the moral crisis at that time in his theory. Good human nature and the "four-terminal" theory make the Confucian wisdom of Chinese studies have the depth of naturalistic theory of human nature, thus deeply infiltrating the Confucian wisdom of Chinese studies into people's inner consciousness, thus integrating the interpersonal relationship between people and society with the natural nature of individuals and solving the problem of personal Confucianism. Mencius not only inherited and developed Confucius' thoughts in specific details (such as benevolent government, kingly way, four virtues theory, etc.). Mencius studied human nature very deeply. He can coordinate the study of human nature with Confucius' basic thoughts in a system, and he makes the Confucian wisdom theory of Chinese studies penetrate into human nature (although there was a heated debate about human nature later, it didn't affect the Confucian wisdom of Chinese studies at all ... >>
Question 3: Is there any difference between Confucian ontology and western ontology? On the differences between Chinese and western ontologies douban/group/topic/1063294/
Question 4: As we all know, Mencius' thought of benevolent governance is based on inheriting and developing Confucius' thoughts of benevolent governance and moral governance. Mencius applied the principle of caring for relatives advocated by Confucius and his own theory of good nature to the real political field, and pushed the principle of benevolence rooted in blood to the whole society, that is, "caring for others." If Confucius' thought of benevolence is just a way of governing the country by quoting classics, then Mencius' theory of benevolence has a fairly systematic and complete content expression. Although Confucius explained and stipulated "benevolence" from various aspects, it was more confined to the fields of moral ethics and philosophy of life. Because Confucius seldom talks about "heaven and man", his benevolence lacks the ultimate value base. In order to make Confucius' theory of benevolence have an ontological basis, Mencius developed Confucius' thought of benevolence, sought the ultimate value basis for benevolence from two aspects: internal (mind) and external (destiny), and established an inseparable internal logical connection between his theory of benevolent governance and his theory of good nature, laying a solid foundation for his theory of benevolent governance. Mencius' theory of benevolent governance is of great value and significance in the history of the development of Confucian political thought and China's political thought, and it also has a far-reaching influence on the political theory of later generations. This paper attempts to explain two main principles in Mencius' theory of benevolent governance, namely, economic principle and moral education principle. Mencius' thought of benevolent governance has two inevitable premises, which complement each other and are indispensable. One premise is the accurate demarcation of the boundaries of mining fields ("benevolent policies must start from the boundaries"), and the other premise is that the people have no clothes, no silks and no fish, and finally there is no danger of death ("there is no regret for being ruined, and the beginning of the king is also"). Mencius believes that the implementation of benevolent governance must start from the serious world. He said: "benevolent government must start from the economic circle. The boundaries are not straight, the wells are uneven, and the valleys are uneven. Tyrants and corrupt officials will slow down their boundaries. The world is right and the land can be divided into fields. " [1] Irregular economic boundaries will lead to the breeding of all kinds of unreasonable social phenomena and the emergence of chaos such as tyrants and corrupt officials, as well as values without right and wrong. Wakaida's economic boundaries are drawn accurately, all of which are 100 mu of land. The division and management of land can be decided by sitting down. Therefore, strict border is the first priority of implementing benevolent government. The well field system conceived by Mencius in the Western Zhou Dynasty has the possibility of realization. Well site system is the foundation of well site, and well site system is the necessary condition of well site system. "In the past, the rule was the king's rule, and the tiller had his land. 9 1 [3] Mencius said that "September 1st of the tiller" is specifically "well in the square, well 900 acres, including public land, eight private, a total of public land, and then dare to engage in private affairs" [4]. The well-field system conceived by Mencius is very different from the well-field system implemented in the early Western Zhou Dynasty, which contains idealized elements. The well field system designed by Mencius is a small-scale peasant economic system based on the production of a small-scale peasant. Its political purpose is to make the people firmly rooted in the land, so as to achieve the goal of "never leaving the country after death, never leaving the same well, visiting friends and helping each other in illness, then the people will be blind" [5]. Only in this way can ordinary people have no worries about food, clothing, housing and transportation and not be afraid of death. Mencius' realization of "serious realm" and "keeping healthy and dying without regret" is only the beginning of his benevolent policy. During the Spring and Autumn Period and the Warring States Period, the change and disintegration of the old social and economic structure had a great impact and destruction on the social and political order, forming a social fashion that "the daughter's family is better than the king of the capital, and the big man is happy with the king". Confucius said: "Qiu also heard that there are people in the country, so he does not suffer from inequality, poverty and worry." Everyone has no poverty, no widowhood and no peace. " [6] In Confucius' view, only by solving the livelihood problems of ordinary people and eliminating the inequality between the rich and the poor in society can the society achieve a stable and harmonious situation. It can be seen that paying attention to the living conditions of ordinary people has always been one of the important contents of Confucian political thought. Mencius, in his thought system of benevolent governance, also took the distinctive theme of Confucianism as the proper meaning of his thesis. Mencius pointed out that in view of the tragic situation of continuous wars in society at that time, ordinary people "looked down on their parents and wives, and happy years were always bitter, and hard years were inevitable to die" [7], and the urgent task was to solve the problem of controlling people's constant fertility. If "respecting the boundary" and "preserving health and mourning for death" are the basis of Mencius' thought of benevolent governance, then controlling the continuous production of human beings is the first step of Mencius' thought of benevolent governance. The so-called "controlling people's continuous production" means providing people with the necessary means of production and living. Mencius' political logic is that the key to governing the people lies in the people ... >; & gt
Question 5: What is the main content of Mencius' theory of origin? The main contents of Mencius' theory of origin are "the theory of heaven" and "the theory of good nature", that is, heaven is the origin of the inherent moral concept of human nature, and the requirements of ethics and morality originate from human nature.
(a) the theory of heaven. The highest category of Mencius' philosophical thought is heaven. It inherits Confucius' thought of destiny, eliminates the residual meaning of personality god, and imagines heaven as a spiritual entity with moral attributes. "Mencius? About Li Lou, I think that "the sincere person, heaven also. "Mencius defined the moral concept of honesty as the essential attribute of heaven, and thought that heaven was the origin of the inherent moral concept of human nature. Mencius' ideological system, including his political thoughts and ethical thoughts, takes heaven as the category. Mencius' Heaven holds that Heaven is the highest will, and the change of dynasties, the translocation of kings, the rise and fall, wealth and poverty in the world are all determined by destiny. The objective world has its own laws, and people can't violate them. People want to go with the weather, "those who go with the weather will prosper, those who go against the weather will die", and God's will is irresistible.
(2) the theory of good nature. Mencius stood on the opposite side of materialist reflection theory, denied that human thought was a reflection of social existence, and believed that people were born with the seeds of good nature. Mencius thought in Shang that "everyone has compassion; Everyone has a heart of shame and evil; Everyone has a respectful heart; Everyone has a right and wrong heart. Compassion, benevolence; Shame and nausea, righteousness also; Respect and courtesy; The heart of right and wrong is also wise. Benevolence, righteousness, courtesy and wisdom are not foreign, but inherent to me. " The theory of "good nature" is the main philosophical thought of Mencius, and it is also the theoretical basis of his talk about life and peace. It takes the theory of "goodness of human nature" as the theoretical basis of people's moral cultivation and benevolent governance, and holds that ethical requirements such as benevolence, righteousness, courtesy and wisdom are derived from human nature and have ethical significance. At the same time, the theory of "good nature" holds that everyone can become a gentleman like Yao Shun through study, and it is of great educational significance to emphasize the possibility of education.
Question 6: What was the new development of Mencius' new thought in the Han Dynasty? According to modern textual research, The Book with Gong Sheren was not written by Wang Anshi (28), but the ideas embodied in it are indeed owned by An Shi. Look at Wang Anshi's quotation from Yin He Jing: "Morality is important, but the monarch and the minister are not light;" The language of "aiming high, not arrogant and not impetuous" shows that his thoughts really originated from Mencius. According to Wang Anshi's approval of the custom of using Chu materials in the Warring States period recorded in the long edition of Continuing the History as a Mirror, and Wang Anshi's repeated appeals, we can see that he was really influenced by Mencius' personality spirit.
Confucianism in Song Dynasty was influenced by Mencius in many ways, and the most author was the theory of mind and nature. Originally, Confucius seldom talked about mind. The so-called "Confucius' words and the nature of heaven" cannot be heard. Mencius began to unveil the "theory of good nature" and advocated his "theory of mind and nature", which laid the theoretical foundation of Confucian theory of mind and nature. However, from the Han Dynasty to the Tang Dynasty, Confucianism did not embark on the road of learning from Mencius, because it was "constrained by exegesis, but more refined and rational" (30), while Confucianism in the Song Dynasty explained righteousness and rational, studied mind and nature, and made Meng Xueguang great. In their view, this is based on the mind of "remembering the past and learning from the future", and inherits and develops the knowledge of telepathy that Confucius and Mencius have interrupted for thousands of years with the method of "solving the heart", that is, creative interpretation.
Song Confucianism praised Mencius' theory of mind justice. Wang Anshi's Theory of Sex says:
There was nothing more eloquent than Zhong Ni in ancient times; Zhong Ni, a sacred model. Zhong Ni is nothing more than thinking; Zisi studied under Zhong Ni. Secondly, it is nothing more than Monk; Monk, a student thinks. The words are contained in Yu, and the words of Zi Si and Zi Si are written in The Doctrine of the Mean, with seven articles. Then scholars all over the world can't believe the theory of "good nature" of one sage and two sages. Why? Aren't you fooled by Yu's so-called "wisdom is above folly"? Hey! Push it with the heart of a saint and two sages, then the nature is good. The so-called stupid people are not sexual. (3 1)
The doctrine of the mean and Mencius are explicitly quoted here, and the "theory of good nature" is regarded as the teaching of Confucius, Zisi and Mencius. Zhang Zai pointed out that Mencius' theory of sex is Confucius' "telepathy". He said: "If Mencius said that' one chapter can't be reached',' sex' and' four bodies are self-evident', this is not what Confucius once said, but what Mencius said, and this is also the interpretation of the heart." (32) When Cheng Yi answered the question of his master Tang Di, he said, "What is the difference between Confucius and Mencius?" ：
Mencius said that human nature is good and is the foundation of human nature; Confucius' words are similar in nature, indicating that they are not far apart. (33)
In his view, the differences between Confucius and Mencius' theory of mind and nature are caused by different starting points, but there is no difference in essence. He further believes: "Sexual similarity", the inherent nature of this statement is not the essence of speech. Mencius said that it is the foundation of justice "(34), trying to use Mencius'" theory of good nature "to * * * Confucius'" theory of sexual identity ". Zhu's Mencius' Theory of Mind and Nature is the development of Confucius' thought under the new social conditions. He elaborated on this:
Sex is the body of Tai Chi, which can't be described by name, but it contains thousands of things and has four major procedures, so it is called benevolence, righteousness, courtesy and wisdom. Confucius didn't prepare his words until Mencius, but when he built Confucius, he knew his own goodness, although he didn't know his own rules. By the time of Mencius, heresy had mushroomed, and sex was often regarded as a bad thing. When Mencius thought it over, he stopped talking. (35)
This theory was recognized by many scholars in the Song Dynasty. For example, his brother Chen Chun pointed out that Mencius' "theory of good nature" originated from Confucius and developed it.
He said, "Where did Mencius' goodness come from? Confucius said in the copula:' One yin and one yang is the Tao, those who follow it are good, and those who succeed are also.
Sex is also. Confucius' so-called goodness refers to the sexual origin of characters before they are born, while Mencius' so-called sex refers to the sexual origin of successful people.
To put it bluntly, it is the future life. In fact, from the source of nature, there are' successors are good', and then' winners are human'.
If knowledge is really so good, Mencius' so-called reality comes from what the master said, not from having two copies. "(36) In addition, he believes that once
Zhang Jiucheng, who was severely criticized by Zhu, also said: "Mencius has a correct origin and a good recognition, but people don't think about it. Confucius tasted:
The nature of heaven and earth is precious to people. Man's journey is greater than filial piety, and filial piety is good. Does his words speak for themselves? "(37)
Mencius' theory of mind and nature did have a far-reaching influence on Confucianism in Song Dynasty. Zhou Dunyi developed Mencius' theory of "little desire" into "no desire".
He said, "Mencius said,' Don't be good at lusting after your own heart.' ..... to say that nourishing the heart is more than just pricking up your ears. The coverage is so small that there is nothing,
If not, then be clear, sincere and virtuous; Tong Ming, Shengya. Is he in the book? The chapter "The Study of the Sage" also points out: Learn from the Sage.
There must be "one" and "one without desire" Starting from this theory of "no desire", The Theory of the Existence of Heaven > >
Question 7: The four ends of Mencius' ancient mind are the unity of reason and emotion, which is not only the foundation of Mencius' theory of good nature, but also the possible direct motive force of moral behavior. Quadrupole is not a simple parallel relationship. The four-sided mind is based on compassion, shame, resignation (respect) and compassion, which can be said to be the internal structure of Mencius' four-sided mind.
China papermaking net xzbu/4/view-49 12595
[Keywords:] Mencius' Four-terminal Theory of Kindness
[China Library Classification Number] B82-09 [Document Identification Number] A [Document Number]1007-1539 (2014) 01-0/36-05.
"Four-terminal mind" is the theoretical cornerstone of Mencius' philosophy, and an accurate understanding of Mencius' four-terminal mind is the key for us to reasonably grasp Mencius' moral philosophy and political philosophy, but it is a pity that the academic circles have not fully discussed Mencius' four-terminal mind, especially the internal relations between them. Zhou Haichun's newly published masterpiece "The Ethical Value of Mencius' Four Ends" (published in Morality and Civilization (No.1 20 13) makes a very unique analysis of the four-terminal mind and its internal relations. After reading it, it is still quite enlightening, but I still think that Teacher Zhou's point of view is debatable, so I want to make a brief comment and ask Teacher Zhou.
First, the essential meaning of four-terminal center
Mencius' so-called four-sided mind is the heart of compassion, shame and evil, opposition (respect) and right and wrong. Of course, Mencius did not mean that people have four hearts. The above four are just different aspects of the same moral heart. How to grasp the basic characteristics of four-terminal center in essence? We can start with two "thought experiments" in Mencius.
In order to illustrate the existence of compassion, Mencius conducted the following thought experiment: "So, everyone has a heart that can't bear others. Today, a willing son put people in a well, and everyone has a heart of compassion. If they can't be parents, they should be praised by their friends in difficult times and don't hate their voices. They will naturally. " ("Mencius? The three "Fei ……" in The Ugliness of the Sun shows that the application of compassion is not conditional on any external purpose, in other words, the application of compassion is unconditional or irrelevant. "Love at first sight" means that the time is too short to be considered, and "it will happen at once", that is to say, the application of compassion is spontaneous or direct.
In order to illustrate the existence of shame and evil, Mencius had the following thought experiment: "Eat a meal and drink a bowl of bean soup, you will live if you get it, and you will die if you get it." As it breathes, the people in the street are blessed; It was a slap in the face, and people dismissed it. "("Mencius? Zhuzi noticed: "Although you are eager to eat, you are still disgusting and rude. Some people would rather die than eat." It is the heart of shame and evil, and people want evil more than life and death. " ("Four Books and Chapters"? The words "Xiaoer" and "ACTS II" in Mencius' notes are also intended to show that in the face of unexpected events, shame is spontaneous and direct.
For Mencius, the spontaneity and directness of the four-terminal mind is the key to the establishment of the theory of good nature. As far as the overall background of pre-Qin philosophers' discussion on human nature is concerned, the so-called human nature refers to some natural behavior tendency inherent in life. Accusing his son of "fate means sex" and "eating color" ("Mencius? Gao Zishang) and Xunzi's "The reason why people are born is nature, the sum of nature, perfect induction, natural and natural" (Xunzi? Correcting the name ") and other statements just illustrate this point. Compassion, shame, resignation and right and wrong, as the "ends" of benevolence, righteousness, courtesy and wisdom, are the internal basis and direct motivation for people to do good. The spontaneity and directness of the use of four-terminal heart just shows that it is a natural behavior tendency of human beings to promote moral behavior or good deeds without considering interests. Mencius and Gao Zi argued: "The goodness of human nature, even still water, will decline;" There is nothing wrong with people, especially water. " ("Mencius? Only in this sense can this be reasonably explained. Of course, this behavior tendency is also inherent in life, and Mencius' theory of good nature is in this sense ...
Question 8: What kind of child was Mencius? His name is Ke, and he was born in Zou (now Zou County, Shandong Province) during the Warring States Period. As for his date of birth and death, it is still inconclusive due to the extreme lack of relevant information. According to some historical data, Mencius was born in the seventeenth year of King Zhou An (385 BC) and died in the twelfth year of King Zhou Hao (303 BC). Mencius' life can be roughly seen in Historical Records: "Monk and Zou Ren are also disciples of karma. Since the Tao is accessible, you can travel to Qi Xuanwang, but you can't use Wang Xuan. When the beam is suitable, Liang Huiwang naturally said ... when it is ... the world is in harmony with balance, it is wise to attack. On the other hand, Monk described the virtues of Tang Yu's three generations, which was inconsistent with what he did. Retreat with Zhang Wan's disciples, preface Poems and Books, and describe the meaning of Zhong Ni. Seven articles of Mencius. Mencius is another Confucian classic of Chinese studies with a system of quoting classics after The Analects of Confucius. Mencius was called "Ya Sheng" by post-Confucianism, and he was the "first person" after Confucius. Mencius was in a special era in which a hundred schools of thought contended, and he was able to express his thoughts more freely. Therefore, Mencius became a rare embodiment of the essence of "true Confucianism" in the history of China. Mencius was listed as one of the four books by later generations, which had a far-reaching influence on China's national spirit, personality and concept. So, why did Mencius write a book and make a statement? Defending the value of Confucianism In the era of Mencius' life, not only was the social order in unprecedented chaos, but governors frequently made expeditions, and there was a "hundred schools of thought contending" in the ideological circle. Confucianists often encounter arguments from opponents when propagating their theories. In order to defend the value of Confucianism, on the one hand, he had a heated debate with Yang, Mo and other theories, on the other hand, he personally led his disciples to travel to Song, Teng, Qi and Liang countries to explain the idea of "benevolent government" to them. In the debate with other schools, Mencius showed outstanding eloquence. The palace said, "Outside, the master is called argumentative. "。 "How dare you ask," Mencius said, "Is it argumentative? "I have to do this," ("Mencius? Gong said, "People outside say that teachers like to argue. Excuse me, why? " Mencius said, "Do I like to argue? I was forced to defend myself! " Mencius' so-called "necessity" refers to having to contend with a hundred schools of thought in order to refute dissidents. Mencius explained in the following dialogue: "In the past, Yu ruled the water and the world was peaceful; Duke Zhou is also a barbarian, driving away all the animals and making the people peaceful; Confucius became the Spring and Autumn Annals, and the rebels and thieves were afraid ... I also want to correct people's minds, stop heresy and stay away? Come on, if you are lascivious, you should inherit the three saints. Is it easy to argue? This is the last resort. " "Once upon a time, Yu quelled the flood and made the world peaceful. Duke Zhou annexed the righteous emperor, drove away all the animals, and the people were at peace. Confucius wrote "Spring and Autumn Annals", which frightened the rebellious rebels ... I also want to correct people's thoughts, curb fallacies, oppose extreme behavior and refute absurd remarks, thus inheriting the cause of the three saints (Yu, Duke Zhou and Confucius). Do I like arguing? I have to. " In Mencius, there are many records about the debate between Mencius and other schools. Although his thoughts are out of date and regarded as "pedantic" by the rulers, he never gave up his ideals, not only attached importance to education, but also regarded "being educated by outstanding people in the world" as a great pleasure in life. In his later years, he wrote books with his disciples to promote Confucian values. Mencius' theory established the Confucian system, which was a summary and innovation of the Confucian tradition in China at that time. Mencius worshiped Confucius all his life, believing that "the people are born everywhere" and claiming that "if you have a wish, you should learn from Confucius" ("Mencius? On gongsun's ugly chapter. Mencius was the first person to systematize Confucius' thoughts. Confucius' theory is recorded. Although he has his views in various fields, it is not systematic and scattered. Mencius established a system according to the logic of humanism through his efforts. Mencius' theory is systematic human study, and human study is the center of all his theories. In the turbulent period of the Spring and Autumn Period and the Warring States Period, Mencius' humanistic thought was a reflection of the moral crisis at that time in his theory. Good human nature and the "four-terminal" theory make the Confucian wisdom of Chinese studies have the depth of naturalistic theory of human nature, thus deeply infiltrating the Confucian wisdom of Chinese studies into people's inner consciousness, thus integrating the interpersonal relationship between people and society with the natural nature of individuals and solving the problem of personal Confucianism. Mencius not only inherited and developed Confucius' thoughts in specific details (such as benevolent government, kingly way, four virtues theory, etc.). Mencius studied human nature very deeply. He can coordinate the study of human nature with Confucius' basic thoughts in a system, and he makes the Confucian theory of Chinese learning wisdom go deep into human nature (although there was a fierce debate about human nature later, it didn't affect the Confucian wisdom of Chinese learning at all ... >>
Question 9: What are the viewpoints on ontology in China's philosophy? 5 points are mainly divided into "Confucianism" and "Taoism":
Taoism: 1, Daoben; 2. Yuan Qi (such as Huainanzi and Ye Guanzi). )
Confucianism: The basic feature is to regard "morality" as a metaphysical entity. There are also different factions within Confucianism. One is to only understand metaphysical reality as' (there is, there is ontology) and not to do it (only there is no activity at the same time), which is the study of Cheng (Yichuan) and Zhu (Huian);
The other regards "metaphysical entities (prose, infinite body of destiny, easy body, middle body, Tai Chi, Taixu, sincere body, spiritual body, spiritual body and benevolent body)" as those who "exist and move"; This is the research of Zhou (Dunyi), Zhang (Zai), Hu (Hong), Liu () and others.