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The value of the doctrine of the mean and the direction of power in the nature of the “Doctrine of the Mean” – From the concealment of the mutual confusion of “Yong” and “Meng”
Author: Blue Code (Shandong Master Fan Dao Civilization Research Institute)
Source: “History of Chinese Philosophy” 2021 Issue 4
Abstract: “The nature of destiny” represents an ultimate good seek in the goal structure of the “Doctrine of the Mean”. The mutual interaction of “nature” in “Yong” and “Meng” can only preserve the value meaning of “nature goodness” within the subjective domain. When it becomes a description for human groups, “nature goodness” is transformed into the focus of “nature of destiny”, and emphasizes the yearning for moral authority and a moral reality that “relieves evil” contrary to “extending goodness”. This leads to the fact that in the political field, moral integrity is only to serve the law, individual life is only the object of reform to eliminate evil, and the ultimate good traditions represented by saints and their representatives are only used to determine the legitimacy of power. Discovering the power of the main meaning of good deeds will be more helpful to the reform of Confucian political management concepts.
Keywords: the nature of destiny; good nature; “Doth of the Mean”; “Mencius”; goal theory; political power;
1. The conflict between “Yong” and “Mencius”
In the field of Song and Ming dynasties, the thinking and mutual discussion of “Mencius” and “Doth of the Mean” is an indecent work. The two cooperate to shape the Confucian basic rational structure that connects the metaphysical way of heaven and the subject. This stage was important in the 20th century and was discovered by the third generation of Neo-Confucianism, especially Mou Zongsan. However, there is a clear difference between the nature of the Doctrine of the Mean and the nature of Mencius. Can you really understand the “nature of destiny” of the Doctrine of the Mean in terms of the meaning of good nature in Mencius? Some students think that this understanding is at least one development meaning. The position of “Doctor of the Mean” is “in terms of emotion”, but only “the direction that has already brought effective moral concepts”. [1] Or it only contains the direction of developing to good, and nature itself can be good or bad. 【2】
Li Siguang expressed doubts about the logical structure of this morality, believing that this is just a more natural way of speaking, but in fact, the most basic thing about Mencius’ “intellectual and knowledgeable” nature of “the nature of heaven” and the “nature of destiny” in “The Doctrine of the Mean” The difference between the two is that “The Doctrine of the Mean takes the metaphysical position, while Mencius takes the mental and mental theory. Metaphysical emphasis on “existence or non-existence”, so the concept of “reality” must be used as the most basic; the theory of mind and nature emphasizes “capable or unsuccessful”, so the subject or “dominate nature” must be used as the most basic.” Therefore, the “Heaven” in “The Doctrine of the Mean” is the highest metaphysical body. “Nature” is smaller than “Heaven”, and it is also limited by it. The nature of “Mencius” means the source of all principles. “Heaven” generally refers to the principle of all things, and “Nature” is not controlled by “Heaven”.”. [3] On this basis, the teacher raised his question: “If all ‘natural reality’ is necessary to be a person with ‘highest virtue’, ‘integrity’ is only a state and a real existence, and it is not enough to be able to overcome the power, and ‘Tao’ cannot achieve itself… This can also be regarded as the internal difficulties of the theory of the Doctrine of the Mean. ”【4】
First of all, the nature of interest does not actually exist as “complete reality” because it refers to What is only the rightness of an existence, that is, the example of the full existence of a saint and heaven. In layman’s people, from the saints and heaven to the existence of themselves, there is the rightness of chasing the existence of “improperity” from the existence of “I”. However, this source of “improperity” from “improperity” to “righteous” cannot be as powerful as the “sufficient realization of one’s own nature”. Because in the eyes of popular people, the difference between themselves and saints is not “very right”The problem of supporting message board and “inappropriate” is just a form difference between two values. Since there is no sense of value between the two, there is no upward force. Secondly, even if the common people have the power to seek the fullness of this existence, what talent does he borrow to seek this goal? It is obviously not a good talent, because on the one hand, good is achieved by him as much as possible. The goal, on the other hand, is not something that can be called “good” due to its own injustice. Therefore, if the “nature” with interest is “perfect reality” and asks the common people to pursue it, then it only applies a different interest in the saints that has an example of existence, and what it asks is that people “benefit and firm it” in their will (The Doctrine of the Mean). But this kind of pursuit is never enough to achieve the level of “the most virtuous person” and “saints” in their existence. Because This is like saying that “A” can only simulate “B” in a fair manner and be similar to it, but not truly become “B”.
Generally speaking, in front of the ultimate good deed, human beings are always abominable and need to be reformed, and the entire career of the human world has been transformed from seeking good to prevent evil from being ruthless. This is contrary to Mencius’s natural goodness and the method of exaggerating goodness, and the value of goodness is the most basic and cannot obtain an extremely positive body in his current life. So, as Master Wei said, in the process of the realization of nature of the Doctrine of the Mean, “the entire field of existence becomes a course of goal”, [5] In order to make itself certain, this course of goal must be outside Mencius’s nature good deeds. The practical motivation and method of establishing moral character. To put it into practice, it is to use the popular education of the ultimate good yearning and the urgency of “must be realized” to supplement its lack of moral power, and to use the transformation of some evil to eliminate evil and to replace Mencius’s innate nature with good nature.
For Mou Zongsan, who adheres to the nature of heaven, the doubts raised by Li Siguang are also powerless. Teacher Mou divided the Song and Ming cognitive programs into three categories: “Five Peaks-Qishan”, “Xiangshan-Yangming” and “Yichuan-Zhuzi”. The nature of the Wufeng Mountain System and the Xiangshan Yangming System both express the principle of “both existing and active”, but the Wufeng Mountain System returns from “Yong” to “Yong” to “Meng”, and the Xiangshan Yangming System is derived from “Yong” to “Yong” to “Yong”. The two “can be connected and become one year-night system, and when viewed as two circles of two comings”, they form a stamina system. There seems to be no relationship between the two departments to disagree, but only cooperates with the two differences to verify the Confucianism’s “both existing and active”. However, when he understood moral behavior in the field of practical use, Mr. Mou emphasized on the one hand that he reviewed the moral reality of “The Book of Changes and Yong” from “The Book of Changes and Yong” and “Meng” is that “the teaching of confidants itself can be sufficient, but we can have the right to not let it be sufficient.” [6] On the other hand, this “right” does not seem to mean that “knowing” and “nature” are never inseparable from the two “knowing” and “nature”. Instead, “it can also be one with the society at the same time.” [7] However, if a person’s confidant can be one with the “nature” of destiny, then why do you need “rights” instead of one?
The ambiguity formed by this “rights” actually refers to the problem of “the conflict between the mind and nature theory and metaphysical learning”. Although the subject’s mind and nature can be up to the heavenly way, and the two are in a relationship, they believe that in the realm, no matter which side they come from, it seems that they are just “a circle of two comings”, but just need to ask who is the real place to stay, then the separation between “existence” and “energy” will be exposed. Through “existence”, we cannot connect to Mencius’s nature good deeds, and thr
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