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Zhang Ziren’s Discussion and Virtue Ethics
Author: Zhang Xinguo (Nanchang Department of Philosophy and Jiangyou Philosophy Research and Research Center)
Source: “Humanities and Philosophy” Issue 12, 2021
Abstract: The academic community has noticed that the theoretical range of Song and Ming Philosophy has been widely used in the field of assessment of modern virtue ethics. When Cheng and Zhu’s theory of knowledge are important to discuss the differences between “reason” and morality and law. Zhang Xu talked about benevolence by saying “benevolence is a man” and “what people say” about benevolence is the problem that focuses on what kind of character a person should cultivate to become a good person, which shows a standard theory that uses virtue as the middle to accommodate moral emotions and morality and law. China’s traditional virtues and ethics are compatible with metaphysical learning, with the goal of implementing specific inclusive action and laying the foundation for practice in the world of life. This also constitutes the ideological characteristics of Song and Ming cognitive virtue theory in the entire modern virtue ethics academic philosophy.
Alasdair MacIntyre published the book “Chasing Virtue” in 1984, reaffirming the history of ethics with the perspective of “virtue”, and thus became the self-consciousness of Chinese philosophical researchers. In his recent book “The One Fen of Good” Robert Cummings Neville expressed doubts that “Confucianism can be effectively regarded as a virtue ethics.” [1] Huang Yongyan believed that “one of the characteristics of virtue ethics is that what he is important for is the evil of the acter, that is, what kind of virtue he has: virtue or evil.” [2] In this way, he believed: “Based on this characteristic, we can say that Confucianism is a virtue ethics.” [2] This discussion is undoubtedly in-depth. Because in terms of theoretical reality, “the most important place for moral ethics is to modern theory and utilitarian ethics, lies in the fact that moral ethics emphasizes the middle of the act, while modern standard ethics takes behavior as the middle.” [3] The “action as the middle” mentioned here means the character, virtue or morality of the act as the middle of the act, that is, “Entertainment and ethics can be explained from excellent moral meanings.”[3] Zhao Tingyang emphasizes the characteristics of Chinese traditional ethics to emphasize the importance of “being a person”. He said: “When analyzing ethics problems, Chinese philosophy will not regard ‘whether such behavior meets the norms’ as a fatal problem, but is more concerned about ‘what kind of person is a moral person’.” [4] People with virtue are people with excellent virtues. Zhao Tingyang’s eye contact and Confucius’ “benevolence” virtue have not been deeply discussed in the Song and Ming dynasties. In the “Contemporary”In the book “Virtual Ethics: The Contributions of Modern Confucianism”, Huang Yong used the modern Oriental Ethics as the domain system to evaluate Confucian virtue theory, and among them, he wrote the most about Song and Ming dynasties. Unfortunately, he has not discussed the discussion on Zhang Youren’s moral virtues discussion. Chen Lai noticed in “The Confucianism and the Benevolence of Benevolence” that “the understanding of the meaning of ‘benevolence is a man’ is first seen in Zhang Xuan”, [5] But the focus of Zhu Xi’s theory of “therefore” is the theory of benevolence. It should be said that Zhu Xi’s teaching of benevolence as “why people are human” is still incomplete and similar to Zhang Shu’s “what people say”. From the perspective of modern ethics, Zhu Xi’s “therefore” is also important to cultivate benevolence from “reason” that is moral norms, while Zhang Xuan used “what people are people” to cultivate benevolence is important in terms of the virtue of the human heart, which is quality. In this way, Zhang Xuan’s benevolence and morality theory is more in line with the focus concept of modern virtue ethics.
1. The development of benevolence, benevolence and benevolence should be said to have become the middle line of Confucian history. Accompanied by this thinking process, the practice of practicing benevolence, the way to seek benevolence, and the virtue of benevolence. In short, benevolence is an important virtue of unity in Confucianism. [6] From the perspective of ethics, Confucians establish an essential relationship between man and benevolence, and believe that what people do is to man lies in the reality and physical manifestation of benevolence and moral character. From the perspective of history, Zhang Xu first used the kindness of “what people say” to be kind, which had a profound impact on later generations. “What people call people” internally involves “what people are” and “what people should be”, which is in line with modern virtue ethics’ thinking on “why should I be like people.” Zhang Ziren’s theory of virtues…the theory of virtues also involves the metaphysical learning of this Confucian characteristic of science. He believed that benevolence and benevolence are not only related to human nature and ethics, but also to the theory of heaven and body. They are a continuous body of human nature and heaven.
Zhang Xiu Zeng Ming confirmed that: “In the holy gate, students take benevolence as their responsibility.” [7] It is also a common understanding among contemporary scholars to describe Zhang Xiu’s philosophical energy from the ethics of benevolence and the meaning of cosmic theory. Taking “Xi Yan” as an example, Cheng Jun said: “The meaning of “Lie” is perfect, and it is the body of benevolence.” [8] The body of benevolence means the original meaning of benevolence and virtue. Benevolence can be called virtue in the meaning of original virtue. Yang Shi once said: “When Yinqu wrote “Xi Yan”, he only needs the learners to seek benevolence and integrity.” [9] Yang Shi believed that Zhang Xu’s writing “Xi Yan” means to teach students how to seek benevolence and morality. Shen Zizhang of the Ming Dynasty once said in his “The Second Question of Zhang Zi”: “When Confucius learned, he was to seek benevolence and benevolence, and benevolence was a man. He did not learn benevolence, and he was not truly enlightened. Therefore, Confucius regarded it as benevolence and water, and Mencius mourned him for those who were at ease and not asking for it. Later generations of Luo, he actually got the root of it. However, in the “Xi Yan” number, Cheng Mu took it to teach. Although it was the case, it was the most important thing. It means that if the ruler and ministers, old and young, rich, and leaking, they can only take advantage of their standards and encompass the vastness of the three talents. With their essence, they are the source of heaven and man, and are the intrinsic to learners.”[7] In Shen Zizhang’s view, the quality of Confucianism lies in the realization of benevolence and virtue. He believes that this is exactly the “Doctus of the Mean” and “Mencius” “benevolent people are also”The key to “. He pointed out that if you study and learn, if you cannot understand the meaning of benevolence, you cannot say that you have mastered the way of learning. This is the profound meaning of Confucius and Mencius who value benevolence and look at people with this. Shen Zizhang clearly pointed out here that Zhang Xun Guan and the second Cheng Luo School truly inherited the energy of Confucius and Mencius’ Taoism at this point. Zhang Xun’s “Xi Yan” is not in a complicated way, and because it includes benevolence and filial piety, it has become the teaching blue book of Cheng Men. Although the specific expression of “Xi Yan” is only a product of the Ming family The morality and politics are uniform, and Shen Zizhang believed that Zhang Liu’s scale is grand, and Su contains the completeness of the way of heaven, tunnel and human nature, which expands this meaning. It can be seen that the benevolence and virtue of heaven and man is originally from one source and one body. Students should take this as the priority for learning. It should be said that it is very obvious that Shen Zizhang’s understanding of “recognizing benevolence” and “heaven benevolence” and “heaven benevolence” are very obvious.
“Taishen” is the focus of Zhang Liu’s cosmic theory, Zhang Liu said: “Liuhe regards virtue as virtue. The most good one is the ignorance. The immortal is the ancestor of Liuhe, and Liuhe comes from the immortal. ”[7] In Zhang Xu’s opinion, timid is the virtue of Liuhe, and the most good thing is Taiwei. Zhang Xu even believed that Taiwei was the source of Liuhe, that is, Liuhe came from Taiwei. According to this thought, there is a profound impact on the relationship between the principles and atmospheres of later generations, as well as the relationship between confidants and form. Regarding Liuhe and Taiwei, Zhang Xu said: “The way of Liuhe is nothing to be true. People must seek truth from the virtual. The sage is so ignorant that he is good at self-im