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Confucian Destiny of Responsibility Ethics Discussion
Author: Tu Keguo (Director and Researcher of Civilization Research Institute, Shandong Academy of Social Sciences)
Source: “Hebei Journal” Issue 2, 2020
Abstract
The Confucian concept of destiny is closer to the natural responsibility model of the East, and the body presents two meanings: one refers to the responsibility that Confucians regards the natural responsibility given by people; the other refers to the responsibility that Confucians regards destiny that people should do. Confucianism’s moral philosophy of destiny is the main component of Confucianism’s moral philosophy, which belongs to the Confucianism’s moral theory. To construct a Confucian theory of destiny and responsibility, we must sort out the Confucian theory of virtue and destiny in the period of divergence from a perspective, analyze the moral responsibility of the Confucian theory of destiny and wanton, and describe the important content of Confucian theory of destiny and responsibility.
Keywords: Confucianism; destiny; responsibility; ethics;
Ethics of the East have long emphasized the natural responsibility problems of people. The so-called natural responsibility means that as a person, no matter how social beauty is, as long as he is a person, he must undertake tasks and tasks that can be matched with his own ability. This is given to him the day after tomorrow and cannot be avoided. Based on the Confucian language system, “Heaven” has the meaning of “natural”, and “destiny” has the meaning of destiny, life, destiny, destiny, destiny, destiny, destiny, destiny, destiny, destiny, destiny, and grant. The author believes that the Confucian concept of destiny is closer to the natural responsibility norms of the East, and presents two meanings: one refers to the responsibility of Confucianism regarding the natural responsibility of people; the other refers to the responsibility of Confucianism regarding the destiny of heaven that people should do.
The Confucian destiny of the pre-Qin period inherited the destiny of the Xia, Shang and Zhou dynasties of respecting the heavens and worshiping the gods, and combined with the development of the times to give “destiny” more humanistic and meticulous connotations and temperaments. After the Qin and Han Dynasty, the development and construction of Confucianism formed the destiny concept characterized by human nature and ethics. In the pre-Qin Confucianism, “Heaven” is not only the heaven of spirit and will (with spirit and sacredness), but also the heaven of morality and virtue (to transform the essence of “Heaven” and the nature of mind and nature), and at the same time it is also the heaven of nature. Combined with the “fate” model used by Confucianism has three meanings: one is fate and fate; the second is destiny and life; the third is destiny, destiny, and government orders. In addition, the “fate” mentioned in Confucianism sometimes refers to giving or giving. Zhu Xi’s view of destiny is not particularly important in paying “destiny”. He said: “What heaven pays for is fate, and what things receive is nature. Earning is fate, and what you receive is atmosphere; receiving is nature, and what you receive is atmosphere.” [1](P82) What is given to heaven is fate, and things in the world form nature after being received, and the contents of what you receive are atmosphere. In Confucianism, “fate” and “heaven” are always connected together, making it necessary and forceful. ConfucianismThe “destiny” mentioned in the words sometimes has the prolongation of “the destiny of God, God’s life”, and sometimes refers to natural laws and laws, or the natural life of man, but the important thing is to refer to the will of the way of heaven and what heaven pays.
Confucianism’s moral philosophy is the main component of Confucianism’s moral philosophy, which belongs to the Confucianism’s moral theory. This article will start by sorting out the Confucian state of virtue and destiny in the period of divergence from a perspective, then analyze the moral responsibility of Confucian state of destiny, and then focus on the important content of Confucian state of destiny, and try to construct a Confucian state of destiny.
1. The historical presentation of Confucian virtue and destiny
As early as the Western Zhou Dynasty, “Heaven” and “De” were closely related and were given good natures. “Shangshu·Zhou Shu” has the word “Tian Deity”, in which “Jiu Zheng” says: “Only by overcoming the virtue of heaven, one will make one’s own destiny, and one will be worthy of enjoying the destiny of me.” “Cai Zhong’s Destiny” considers “Heaven” as a natural law and order of morality: “The emperor and heaven have no virtue, only virtue is fulfilment. People’s atmosphere is unpredictable, only virtue is sacred.” At that time, the concepts of “Yuan and Liuhe” and “Only virtue is sacred”. As Chen Lai pointed out: “The most basic difference in the view of the Shang and Zhou world is that the content of the merchants’ worship of “Emperor” or “God” in which the merchants generally cannot reach the level of ethical religion. In the understanding of the Zhou people, “Heaven” and “Destiny” have already had a certain moral connotation, which is characterized by “respect for virtue” and “protecting the common people.” [2](PBaoqiang.com VIP168)
Although since the pre-Qin period, Confucianism has begun to remove the constraints of the ancient spiritual thinking and has the characteristics of primitive human nature, and in the distinction between heaven and man, it has the characteristics of the divine and man. The concept of the separation between heaven and man, but the conceptual form of subject-object unity of “one day” is actually the main direction of Confucianism’s inspiration. In modern times, Confucianism still had a relatively thick thinking on destiny, focusing on finding the metaphysical body of virtue from the natural heaven, and put forward the moral responsibility of “combining the nature with nature”, which formed a long-term tradition of destiny or destiny of nature. This not only provides the origin of justice for morality, but also places it in a macro-view of the universe to explain the foundation of morality. Based on the fact that responsibility is the main structure of morality, the Confucian virtue and destiny contain an exploration of the origin of the responsibility and destiny in the content.
(I) Yuan matches Liuhe: The virtue and destiny of the Confucianism in the pre-Qin period
As the source of Confucianism, Yixue, is more clearly emphasizedFrom “Heaven” to “man”, from “Heaven’s way” to deduce “human nature”, trace the origin and basis of virtue from the vast and evolving behavior of all things in the universe. “Yi·Tai” says, “The way of forming the six harmony is to be combined with the six harmony”; “Yi·Xi Zi Shang” says, “The way of saying one yin and one yang is good, and it is the nature of accomplishment”, “Yi·Tian 间文” says, “The goodness of Yi simplifies the ultimate virtue”, “The position of Liuhe is easy to implement, and the nature of the Tao is existence”, and the door of Taoism is clearly put forward the destiny of “combining the virtues with Liuhe”.
Although the benevolence and filial piety proposed by Confucius have shown the thinking direction of the relationship between heaven and man and the emphasis on man and light heaven, and has broken through the natural realm with the principle of human nature of love, this does not mean that Confucius does not value the influence of destiny in the formation and development of moral character, but in fact he is willing to He believed that human nature originated from the way of heaven, and proposed the argument that “generate virtue in me” (“Shuer·Shuer”) not only reminded the source of virtue, but also because of the support of the destiny of heaven, he became self-reliant on virtue, and thus proposed the precepts of “fearing destiny of heaven” (“Shuer·Shuer”) and “knowing destiny”.
The Sin Meng School also made a certain reminder of the source of virtue. “The Book of Songs: Doctrine of the Mean” proposes a famous statement that “all things are cultivated together without harming each other, the Tao is parallel without contradictory, small virtue flows, and the great virtue is transformed, which is why this Liuhe is the big one.” Confucianism does not have complete differences in the regulations on humanity, but Confucianism’s “nature” or “humanity” often refers to moral character such as benevolence, morality, gift, and wisdom, and they all obtain their own regulations in the orientation of “life’s nature” and “nature is self-proclaimed”. If morality is said to be important and characterized by “goodness” as value, then the Confucian sayings of natur
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