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Xunzi’s “Adult” Thoughts on Thinking
——Analysis of the relationship between adults and becoming a person and becoming a person. Author: Li Zhifen (from Linyi, Shandong, Ph.D., and lecturer at the Chinese Academy of Philosophy) 2021 Issue 2
Abstract
Adults are closely related to becoming a person and becoming a person. Students may either hold the theory of becoming a person, including adults, or hold the theory of becoming a person, including adults. However, based on Xunzi’s analysis of the concept of adulthood, it should be said that adults include becoming Ji and becoming things. Adult means becoming a whole person. The whole person must be both self and material things. What is the point of becoming a person is “inner self-control”, which highlights the virtues of one’s body and mind. The object points to the “external object”, and what is raised is the complete development of genomic meaning. Adult is not a concept that is corresponding to self-realization, but self-realization and object are the concept that is corresponding; it is precisely in the interactive development of self-realization and object that adult talents can finally be able to achieve it.
Keywords
Adult; whole person; self; become things
1. Introduction
“Adult” is a major problem that highlights the characteristics of Chinese philosophy. Three years ago, the 24th World Philosophy Society (WCP) (August 2018) held in Beijing, China for the first time, took the theme of “learning to adulthood”. But what is “adult”? From a verbally speaking, the word “achievement” of adults can be used as a verb, that is, “how to be a person”, which emphasizes the work and the process of completion; it is also a noun, which refers to a person with sufficient achievements, which emphasizes the final result, namely “perfect person” or “full person”. When Zhu Xi annotated the concept of “adult” in “Theory”, he believed that “adult is the whole person.” [①] Zhu Xi’s explanation later became the mainstream view of Confucianism, and the ancient Yang Bojun also used “the whole person” as the explanation. [②] The person whom a person finally becomes and becomes through all his efforts and efforts is the perfect person and the whole person. For the “personal recommendation” aspect of adults, it is not important to say from the perspective of others, but more importantly, from the perspective of people themselves, what emphasizes is the person who eventually becomes after the stages of differences and the state of differences, that is, from an incomplete person to a whole person.
Thoughts on adult problemsBaobao.com‘s thoughts on adult problems have begun in the literary level since “Chinese”. According to the “Mandarin”, Shibo and Zheng Huan Gong mentioned “to adapt to adulthood” (“Mandarin·Zheng”). “Chuang” is the word, and “adult” means how to “establish as a person”. The “Ba Suo” here”, which is about the Bagua. [③] Using Bagua to the human body, “Mandarin” points out that establishing the eight bodies and the gentleman body is the method of establishing the human body. The human body is a mixture of multiple elements, including heads, belly, feet, thighs, mouths, ears, hands, etc.; as long as these different departments coordinate and cooperate with each other, people Only when the body is fully integrated can the body be carried out. The integration and integration of the human body through differences is the way for a person to be established as a person.
Shibo’s method of thinking can be further promoted from Confucius. “Speech: The Confucianism” records: “Zi Lu asks adults. The Master said: “If Zang Wuzhong’s knowledge, Gong Zhuan’s unwillingness, Bian Zhuan’s courage, Ran Qiu’s art, and writing to praise, you can also become a human being. ’” How can Zilu be considered an adult? Confucius gave clarity from the perspectives of wisdom, desirelessness, heroism, talent, knowledge, and joy. In Confucius’ view, the concept of adult highlights the development of people’s differences in society: people must be smart and honest; they must be brave and talented, and they must also understand gifts. As long as these differences are developed, they are adults. In other words, “Theory” explains the concept of “adult” from the perspective of comprehensive development such as wisdom, integrity, courage, and courage.</ Although "The Book of Music" emphasizes the completeness of human beings from a comprehensive perspective, it is still a perfect way to emphasize morality in this development. For example, many commentators have emphasized this completeness from virtue afterwards. In the "Collected Notes of the Book of Music", Zhu Xi pointed out that from the development of wisdom, integrity, courage, and joy, it emphasizes that "becoming virtue is achieved within, while literature is beyond the outside, but the material is full of virtue, and it is not a good thing to become famous, and it is central and harmonious, and it is pure and unbiased, and it is also achieved by human beings. ”[④] Huang Shisan, a scholar in the Qing Dynasty, also understood this way in "The Last Case of the Confucianism" and learned that being able to support women is: “When you know integrity and bravery, you can get it together, but four people get it together, which is more than the whole virtue. ”[⑤] No matter how much material is, the whole person is. href=”https://twsweetsugar99.org/”>博官网, or the whole virtue, is intended to highlight the comprehensiveness and integrity of virtue. When speaking from the meaning of virtue, benevolence becomes the right meaning in Confucius’ concept of adulthood. According to Confucius’ views, a person who only possesses any of the four materials is like courage, and cannot be called a benevolent person. But a kind person has a certain courage (“Speech·心英英”). Adult means becoming a person with full virtue, that is, a kind person.
The above commentators confessed the interpretation of the concept of adulthood in “Speech”, and adulthood is important in terms of virtue. This thinking is also manifested in other Confucian classics. For example, “The Doctrine of the Mean” proposes that people should become virtuous people. Baocai.com only disagrees with the “Speech” from the virtue of benevolence, “China“ecandy520.org/”>BaoqingYong》 More emphasis is placed on the virtue of sincerity. People with integrity have both self and object, which highlights the requests from both internal and external aspects: “The honest one is not a self-destruction, so it is a thing. To achieve oneself is benevolence; to achieve things is to know. The virtue of nature is the way of combining external and internal, so it is appropriate to take measures. “According to Kong’s “Shu”, a person who is sincere not only becomes his own body, but also becomes the nature of all things. [⑥] According to this thought, the ultimate result of a person’s own virtues is both the consideration of his own body and the nature of all things.
Although the difference between benevolence and morality is highlighted by “The Doctrine of the Mean” and “The Doctrine of the Mean” emphasizes the integrity of virtue, but in the achievement of this kind of virtue, “The Doctrine of the Mean” still focuses on the characteristics of all things. People must be both self and object, which highlights that people are the flashlight of the heroine in the performance of the body. At the same time, there must be a process of both internal and external.
From the process of becoming a character, the relationship between becoming a person and becoming a thing is closely related to adults. For example, when Liu Baonan of the Qing Dynasty commented on “Adult” in the “About the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of t
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