一包養網心得【成中英】儒家的自我理念：論儒家哲學中的修己與不受拘束意志

Keywords: Confucianism/self/self-cultivation/mind nature/unrestricted will

Confucius never understood the concept of “self” in his plan to cultivate oneself. What Confucius called self-cultivation is a self-motivated and self-oriented overall plan involving the development of human personal morality and perfect morality. This point is undoubtedly extremely important for Confucian social philosophy and national philosophy, because in the eyes of Confucius and his followers, the social and righteous situation that emerged must begin with the perfection of human nature and stand on this foundation. Because of this, how to plan oneself to meet the needs of building society and making a sound state has become the focus of Confucian philosophy. This article aims to introduce a concept about the self in which individual self-cultivation and moral self will become more than capable and required. Not only this way, we can also try to clarify the problems of how unrestrained will be proved in the context of Confucius and Mencius’s humanity.

We will conduct actual assessments from two levels of self-concept and will further develop the corresponding Chinese languageThe two meaning dimensions implicated in self-view, as well as how self-view in this Chinese vocabulary are now in Confucianism’s discussion on the inclusion of self-quality and virtue. Specifically, we hope to connect this self-concept with the basic concepts contained in the Confucian domain, on which we will see how self-cultivation can be and needs, and how good unrestrained will can be ineffective or lacking in human morality.

1. From the two aspects of the self to the human heart and humanity

Confucian self-cultivation (cultivating oneself or self-cultivation)① means reflection on oneself. Regardless of whether the self can be a physical or essential body with its own independence, it is always the middle and origin of establishing character or making choices based on goals and visions. Not only this, the self also has a reflective self-consciousness talent for sensory thinking, which expresses itself in the methods of logical reasoning and moral reasoning, and develops itself in interactions with the surrounding world, historical civilization, and learning and cognition. It can be imagined that in this process of development and interaction, the human self will also expand and grow in terms of its own talents, philosophical domains or value orientations. This dynamic and creative side of the self-concept reflects the reality that the self is not in time and in the world at any time, and this point must be recognized. We can describe this aspect of ourselves as the living side of our self, or directly call it an aggressive and active self. Because the actively active self engages in activities in time and in time consciousness, we can also call it the self that is in time or sometimes participate in it.

But the self has another aspect, that is, the aspect that gives oneself the same perception or self-identification in all the changes faced by the living self, and can then treat things in the world and their own interactions with the world in time from a hidden difficulty, which seems to be above time and beyond time. This is the self that is called the subjective self: in this respect, the reflective self must not be seen as transcending the world or out of time. Because a person can still think and reflect in time, even if his thoughts do not need to be arranged in the time sequence. We may call it self-transcendence because it transcends the highly active self and its own activities in order to better reflect on itself. Its transcendence depends on the object it transcends, and it has no independent content itself except the content that is object to be objected in transcendence. I say this because things that exceed can become transcendental conditions (“transcendental conditions”) that can become transcendental conditions. Therefore, we do not need to hypothetize or visualize the self as an independent entity. Similarly, we do not need to assume a super-time or a so-called permanent outside of time in order to think about time.Constant. We can still reflect on time over time. Thus, we can believe that the transcendent self is still in a time structure, which not only produces the self (as a dynamic process and structure participation and reflection) but also produces the subject of the reflective self directed by time④.

What I want to emphasize here is that the self has time and beyond, participating and reflecting two aspects, rather than the two self, because it is not considered to be objectified by itself as a reality. The hypothesis about intrinsicity and the resulting in intrinsic transcendence does not exist. The deep personal experience of reflection and the reflection of 官网 have made us clearly realize that the self’s super experience and time are both part of the self that is not a friend, and thus form two aspects of the unified self.

What is interesting is that these two aspects of the self are also manifested in the Chinese people’s self-concept – “self”. What is more interesting is that the concept of “self” of Chinese people is decomposed by the two words “self” and “self”, which refer to the two divergent aspects of the self respectively. So what is the difference between these two aspects? Based on common usage and word source analysis ⑤, it can be seen that the application of “self” shows the active and the self-oriented aspect of the self it refers to or may say that it can take action against itself, while the application of “self” shows the reflective aspect of the self it refers to or may say that it is the result of self-reflective behavior. But it must be pointed out that although “self” instigates the source and source of behavior, it also contains the ability to reflect or recall itself, so “self” undoubtedly has a reflective side. As for “self”, in addition to the results of reflection, it can also be regarded as the subject of reflection, and therefore it is rationally regarded as the self-reflective aspect. It is easy to see that in terms of self-reflection, the meaning of “self” and “self” overlap⑥. Based on this, we can express the reconciliation concept of “self” with the following structure: Source → Reflection/Reflection → Complete or Target (self).

This “self-cultivation” concept is exactly the basic concept contained and requested by the Confucian concept of “cultivating oneself”. The self in this concept of “cultivating oneself” is a self that is closely related to people and things in the world, and a self that reflects on the reflection of the highly active self in order to improve and transform. Through this reflection, the self gains a component recognition and a self-transformation force. In this context, Confucius called himself “self” based on his reflection behavior.

In addition to talking about the “Ji” as the object of cultivation and the subject of self-reflection, Confucius also considered the “Ji”It is a broad or ordinary meaning self-reference object and subject, which is now in the expressions of “no friend is worse than oneself” (“Study? Learning”) or “If you want to stand up, you will stand up, and if you want to reach, you will reach others” (“Study? Yongye”). In this widespread use of self-reference, the self is not limited to the speaker’s own lifting woman‘