Mencius.
Mencius, on the flesh of the pear. Mencius pear flesh on the seventh chapter of Mencius, because it is on the seventh chapter. If it's pear meat, let's take a look at it here.
In Mencius, there is a passage recorded in the first passage: the dialogue between the prince's palace and Mencius. The prince asked Mencius: Yes and yes? Mencius said: Shang Zhi said: What is Shang Zhi? Benevolence and righteousness only. Killing clothes is not guilty, it is not benevolent, it is not what it is. Circle worries and take them, not either. Don't be evil in people, and evil is also evil. There is righteousness in the dwellers, and the things of the adults are also.
It can be seen that from Mencius's point of view, benevolence is the most fundamental moral requirement for the world, and it is the only standard and the only way to cultivate one's self and rule the country and level the world, which is a basic standard. He believes that it is precisely because of benevolence and righteousness that it has such an important position for both personal moral cultivation and national stability. Therefore, benevolence and righteousness should be regarded as the first priority of one's own survival, and even to kill oneself and sacrifice oneself for righteousness.
What exactly is righteousness? Mencius believed that compassion is benevolence; The heart of enlightenment is also righteous. When benevolence is the time of righteousness; When the rule is restored, the blessings of the two are gone; At the time of the career ceremony, the two careers are married.
It can be seen that in Mencius's eyes, human beings are a kind of moral ability produced by the inner mind, and moral ability has an internal value standard in a certain environment, that is, righteousness. It is believed that after a person has benevolence and righteousness, he will consciously abide by various regulations, and have the other two moral requirements, and then wisdom and reason.
On this basis, Mencius said: Benevolence, righteousness, propriety, and wisdom are therefore my own. Therefore, rooted in the heart, Mencius's moral system is established in self-consciousness. Benevolence, righteousness, propriety, and wisdom are the fundamental point of all morality, the fundamental starting point of all morals, and they are innately possessed by the heart. If we lose our righteousness, we can only get back what we have lost and keep it.
Therefore, Mencius also said: Shun is clear to the tree, the object is observed in the human ethics, there is benevolence and righteousness, and there is not benevolence and righteousness. That is to say, benevolence and righteousness are human nature, and by following human nature, benevolence and righteousness are achieved, and there is no need to deliberately pursue benevolence and righteousness. In this way, the individual becomes a demand for self-examination, an inner process of seeking self.
In Mencius's view, benevolence and righteousness are the fundamental starting point of moral cultivation for individuals, and the only way to cultivate their personality and realize their values. After maintaining and exercising benevolence with the rulers of the time, it will become the starting point and way of the Hozen King's pedestrian testimony. Therefore, Mencius believed that benevolence and righteousness are the nature of human beings.
Therefore, if the ruler proceeds from his own benevolent and righteous nature to implement benevolent government, he will conform to the people and win the support of the people. If it is the best government, it will not be supported by the masses and the people, which is contrary to benevolence and righteousness. Therefore, the previous kings in history were able to become kings, and to be able to achieve this problem is to implement interpersonal relationships.
However, under the circumstances of the Spring and Autumn Period and the Warring States Period, it was obviously a very ridiculous thing for the heroes to compete for hegemony and hegemony with benevolence and righteousness. A typical case is the example of the Battle of Song Xianggong. Therefore, at that time, the general people did not approve of Confucius and Mencius's benevolence and righteousness, and the voice of the law was not only from the Legalists, but also from the Taoists.
Because the Tao Te Ching is written: The Great Dao is wasted, there is benevolence and righteousness, wisdom produces a great position, the six relatives do not recognize filial piety, and the country is chaotic and has Zhou Chen. It means that benevolence and righteousness destroy the avenue, wisdom produces hypocrisy, and filial piety is emphasized only when the six relatives are not in harmony. The title of loyal retainer is a sign of national chaos. Therefore, benevolence, wisdom, filial piety, and loyalty are all contrary to the natural nature of human beings, and they should not be denied.
This is the Tao Te Ching Lao Tzu's statement. At this point, Zhuangzi also said that he also said in the book he wrote himself: fish fragrant rain and dew, get along with rain and dew, and get along with each other, it is better to forget each other in the rivers and lakes. What does he mean? A beautiful and benevolent heart can achieve the natural nature of leisure. It can be seen that in Zhuangzi's thought, Confucius and Mencius advocated the benevolence and righteousness of sacrificing oneself to save one's fellow human beings in the midst of tribulation, which also destroys the natural nature of human beings.
This is why the old man and Zhuangzi did not fully agree with the way of Confucius and Mencius. Mencius was always convinced of benevolence, righteousness, and benevolence as the foundation of personal cultivation. Under this premise, he also proposed methods, one of which is that those who do not act virtuously will seek their own self, and their bodies will be righteous and the world will be one. There is also a sentence in the self-reflection dialect that the gentleman asks for himself, and the villain asks for others.
So Mencius inherited the traditional Confucian view and turned this conclusion into a necessary process of cultivation. There is no doubt that cultivation is an internal act, and Mencius also happens to shift the world's target from the outside to the inside, returning to an inner harmony. Once you follow what Mencius said, you will quietly examine your own heart, and no matter what the result of reflection is, your cultivation will go further.
Therefore, Mencius thought that the lady must be self-martial, and then the martial arts also led to the words of the Tai False. It is still possible to do evil in heaven, but it is impossible to live for oneself to do evil. There are other factors that may lead to the humiliation of a person and the destruction of a nation, but the most fundamental factor is the individual and the state itself.
Just like in the Dream of Red Mansions later, Tanchun said a sentence: If such a big family is killed from the outside, it will not be able to kill for a while, and only by committing suicide first can it be defeated. Although this one is **, it is the real situation. Mencius looked at the whole world and said that small countries have long since not guaranteed their interests, and it is difficult for large countries to maintain permanent strength, all because they are enthusiastic about war and do not practice human evidence, so the world is in chaos.
Self-reflection shows its importance under such a crucial guidance. Therefore, on the flip side, the festival of self-cultivation should also be about self-abandonment. Mencius defined self-abandonment respectively, that is, self-abandonment is not enough. Mencius believed that those who did not cherish their own benevolent and righteous characteristics, and even lamented that the foundation of personal cultivation had been abandoned by those who had no scruples, and that it was meaningless to talk about self-cultivation.
Therefore, from the very beginning, cultivators should be vigilant against taking the wrong path on this path, so they should not give up on themselves at any time. There are many ways to cultivate oneself, and Mencius also mentioned that the Tao is in the ear and seeks far, and the matter is easy and difficult. Everyone is close to their relatives and grows up with their strengths, and the world is clear. I think it's easy to do good deeds, just start with the small things around you. Everyone pursues small things, and the principle of benevolence and righteousness can be peaceful in the world. It is understandable that in addition to those who are considered useless, there is another process of eternal pursuit. If the moon was in your tank, you wouldn't believe it.
Therefore, the two sentences spoken by Mencius pointed out the common diseases of human beings, but then the correct way to write is to kiss and kiss for a long time, and the simple truth is presented, which can be said to have reached a certain height. Mencius can say that this is short and deeply abnormal, and at the same time, it also talks about the mistakes of human beings, and the trouble of human beings is to be a good teacher. This sentence is also very good, so it is necessary to analyze it comprehensively when learning theory.