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Why does “the highest good” stop at “things”
——A criticism of “Big Chapters and Sentences” by Zhu Zi as a central criticism of “the Buddhist scholarship”
Author: Wang Jin
Source: “Guiyang College” Journal of Social Science Edition》 2018 Issue 3
Time: Confucius was in the 2569th year of Wuxu month of the 2nd month of Renxu
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Author introduction: Wang Jin (1974-), male, from Sinan, Guizhou, professor and doctor of the School of History and Politics, important research and discussion purpose: compare classical, academic and Confucian political philosophy between China and the West, content of Guizhou Guiyang 550025
Summary: In “Big Chapters and Sentences”, Zhu Xi defined the “best goodness” of “stop at the highest good” as “the absolute essence of things”, emphasizing the main nature of “things” and the nature of people’s “working things”, and providing metaphysical basis and reason for all things in the world on its own level, reflecting Zhu Xi’s thinking on determining the social nature of politics and people, and has the main political philosophical meaning. Buddha and modern thinking potentially contain the dangers of “exiting” people’s society and eliminating people’s social nature, which leads to a relaxed social order and an interpretation of ethical norms. The idea that Zhu Xi’s “best goodness” is stopped at “things” has the main value and meaning for treating the phenomenon of relaxed order and collapse of modern society.
Keywords: “Study on the Supreme Goodness”/Political Order/Fu Lao
Title Note: Special Entrusted Project of the National Social Science Fund: “Study on the Management of Yangming Civilization and Modern State” (Project No.: 14@ZH054) Stage Results.
Based on the potential danger of denying the order of the order of the Buddha and the Elderly, Zhu Xi defined the “best goodness” of “stop at the highest good” as “the absolute absoluteness of facts and principles” in the “Big Schools and Sentences”. From the height of philosophy, he was willing to recognize the justity and justice of all things in the world, and he was willing to recognize the social nature and order of people’s order, and had the main political philosophical meaning. But unfortunately, the academic community does not attach great importance to it. Clarifying the original meaning of Zhu Zi’s “Stop at the Supreme Goodness” in “Big Chapters” will not only help to correctly understand the theoretical value of classics, but also not benefit from the actual value of social construction in the present.
In Zhu Zi’s opinion, “Big School” is divided into two parts: “translation”, and the chapters are adjusted and the content of the parts are added. “Stop at the highest good” belongs to the department of “天”, and Chapter 3 explains the “translation” of the “天”. To be deepTo understand and accurately define “stop at the highest good” must be discussed in conjunction with “translation”. Let’s first understand the “Three Neighbors” version and Zhu Zi’s explanation of the situation:
The way to learn is to show the bright virtue, to be approachable, to stop at the highest good. (“Collected Notes on the Four Chapters”) Zhu Zi’s explanation was: Cheng Zi said, “Have you become a newcomer.” A great scholar is the learning of a big person. Ming means Ming. Those who are wise in virtue are what people get from heaven, but are not ignorant of the truth, and are responsible for all things with all kinds of principles. But it is confined by the atmosphere and obscured by human desires, and sometimes it is dull; however, the brightness of its essence has not yet subsided. Therefore, those who learn to understand it because of what they have developed to restore the beginning. New means to revolutionize the old saying. It means that one can understand one’s virtue and one can also promote others, so that it can also be defiled by the old ones in the past. Those who stop will have the meaning of being right but not being ruthless. The most good is the ultimate truth. It means that the clear virtue and the new people are all at the highest good place without any mistakes. There must be a perfect way to ensure the principles of heaven, but there is no selfishness of human desire. These three are the key points of learning. (“Collected Notes on the Four Chapters”)
Zhu Zi not only explained the contents of “big learning” and its three titles, but also explained the relationship between the three titles. But in fact, Zhu Zi’s explanation also needs to be explained in one step tomorrow. What is “big learning” at the beginning? According to Zhu Xi’s explanation, learning is “the learning of the big people”, but the problem is: What is “the big people”? Is it the “big person” who talks about the “beside the house” and “muses the Zhenxian” in “The Master of the Master” of Ruan Ji in his previous generation? Maybe it is what people in modern times say, “Anyone who is determined to learn, cultivate internally and use external knowledge can reach a certain level”[1]? To be clear about this problem, we must observe the following. After explaining what “big learning”, Zhu Zi continued to explain the three titles of “big learning”.
The first is “Mingde”. Zhu Zi explained three problems: one is the source of “virtue” in “clear virtue”. It “gets from heaven” and is given by heaven; secondly, it is the nature of “virtue” – “virtue is not ignorant”, and its watch is ordinary like a bright mirror, so it is said that “there are those who have obtained from heaven and are bright and upright” (“Zhu Zi’s Words”). Because of the characteristics of “Ming” of “De”, it is called “Ming-De”. When I said this, some people may not help but think of the word “heart is like a mirror” of the Lord. What was Zhu Zi’s attitude towards such a relationship? To answer this question, we must be clear about the difference between Zhu Zi’s “clear virtue” of Confucianism and the Buddhist, Lao, and Ming Ghost. This involves Zhu Zi’s further step-by-step rule on “Mingde and others’ logic?” – “Asking all things with a variety of reasons.” It was precisely this regulation that made Zhu Zi different from Mingde and Buddha and similar existences, and at the same timeIt has inflated the way for later generations to explain and define “clear virtue” by Buddha and his elders. Zhu Zi was very concerned about this regulation until it reached a different field from the Emperor. He said:
“Those who are wise and virtuous are obtained by heaven, but those who are not ignorant of the truth and act in a variety of ways.” The family only regards virtuous and virtuous as nature, but do not have the following things. (The Zhu Xi Classic, the emphasis is added by the quoter)
From this point of view, if we think of the priesthood when we see the words “I am not ignorant” that brings the priesthood to the priesthood, and even explain “Big Learning” with the priesthood, then Zhu Xi may scold and shout: “Discontinue this priesthood!” ——In Zhu Zi’s view, there is a point of coordination between the two, but the “nature” of the clan “sincere” does not have “the matter below the general”, but the virtue of the clan has. This statement requires us to carefully consider it. What exactly is “things that are reasonable and reasonable”? From the text, things below “comprehensive” refer to “all things”. How do you understand this? A capable explanation is that the “reason” possessed by the “virtue” of heaven should point to, and correspond to human affairs or to social practice. The nature of Buddha’s “nature” of “virtual spirit” is the nature of “virtual spirit” and is the nature of “virtual space”. On the one hand, it does not have “common affairs” and on the other hand, it does not have “everything”. However, Confucianism has different differences. Confucianism’s “virtuousness” not only has “common principles”, but this “common principles” may be suitable for “all things” in the world. Such regulations are very important because since this, the “all things” in the world have the basis, reason and need to exist, solve. Therefore, Zhu Zi established a metaphysical basis for the metaphysical and complex world events. To go further, Zhu Xi first confirmed the fairness and justity of the existence of many things in the world. In other words, Zhu Xi denied any thinking that denies the existence of many things in human beings. Secondly, in order to clearly determine the affairs of people, Zh
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