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The emotional basis of the Confucian filial piety concept in the pre-Qin period, value dilemma and real future
Author: Chen Yuzu (PhD., Ph.D.,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,, Fourth Day Gengyin
� In addition, the pre-Qin Confucianism conducted a discussion on how the “kindness” of individuality promotes the “kindness” of group nature, that is, the value condition is based on the filial piety and the transition from filial piety to benevolence is completed through the good-looking and good-looking sentiment of the body, and there is no need to avoid the tendency of physical real-life infection being ignored. Since the Qin and Han Dynasty, rulers have noticed the effectiveness of the world-oriented filial piety school and the “Filial Piety” thinking within the Confucianism, and even caused filial piety to be offside. The Taiwan Supplementary Network has become the ultimate virtue, and the filial piety has expanded to the non-ethical field to replace other standards to achieve efficiency. Only the filial piety and the generalized historical facts of filial piety and the pre-Qin Confucian filial piety and the political affairs of the king as a matter of being a political affairs. Therefore, filial piety needs are resolved from the political system and social responsibilities, and return to the emotional expression and value dependence between the family and the individual family. In this way, each person will get the right choice for the country, the family and the people.
Keywords: Pre-Qin Confucianism; filial piety; affection; benevolence;
Confucius used bloody feelings as the main body to determine the connotation, value orientation, ethical effectiveness and meaning of the concept of filial piety, and tried to expand the individual filial piety feelings into the general and benevolent love of the group. With the establishment of a unified political power, Confucianism is defined as the mainstream ideological form of a unified country, and the concept of filial piety gradually evolved from individual ethical feelings into political things within the country’s model. In general, this seems to be a social fantasy of the combination of Confucianism and secular political power, which is a combination of kingly power, but facts have led to the Confucian concept of filial piety in a realistic dilemma that is completely contrary to its value. Therefore, during a long period of history, the people agreed to the general political order for the imperial court to govern the whole country, but they had no real feelings in their hearts; or they were passively accepted by the official filial piety regulations, and they were never against the situation and content, but they were really passers-by. The intact infection is not like this. Confucius advocated the practice of filial piety based on the principle of peace of mind, and the historical facts that evolved from later generations areThe people’s filial piety was completely unfair to their inner state of mind, for fear that this was unexpected by the Confucians of the pre-Qin Dynasty. Therefore, we trace the emotional basis of the Confucian filial piety concept in the pre-Qin period, distinguish the value direction of the initial aspiration of the filial piety concept and the whole story of the historical evolution process, analyze the theoretical problems and value dilemma of its existence, and try to solve the perverse problems of the filial piety concept that began with feelings but was contrary to feelings in the future, so as to cooperate with me to explore this related problem.
1. The feeling of filial piety is based on: “Zi was free from the worries of his parents for three years” and becomes “the whole country’s unity”
Confucius and Jail Me in “Speech·Yanghuo” In the comments of the year, Confucius said: “I am not kind! I was born for three years and then I was spared from the worries of my parents. After three years, I was a nationwide communion. Do I love my parents for three years?”[1] This text contains the views of Confucius’ filial piety and the value relationship between filial piety and benevolence. Confucius clearly showed differences and wanted to reduce my attitude towards shortening my period. He did not directly explain the reason, nor did he force me to do it for three years. He just killed me as a son and had won the love of his parents. He could only be the case for a year after his parents passed away. href=”https://twsugardiary.com/Lynn/2016/11/19/sugar-daddy%e5%b0%8d%e6%88%91%e7%9a%84%e8%aa%a0%e6%84%8f%e8%88%87%e8%88%88%e8%b6%a3/”>Clothing and eating rice with clothes and feeling at ease to evaluate me. Here, the natural roots of filial piety, value based on the implementation method, and the relationship between filial piety and benevolence are analyzed as follows:
First, the blood of filial piety is based on. Confucius conducted a value trace of the justice of the whole country after three years, that is, “the son was born for three years, and then he was spared from the parents’ worries.” At the beginning, he emphasized that everyone had three years of love for his parents, and the parents’ grace for their descendants became a parent in psychological meaning. Relying on the natural blood between descendants, Confucius “clearly does not focus on this natural phenomenon’s psychological meaning.” [2] No, Confucius’ goal is to emphasize the value source of the parents’ love for descendants in terms of ethical meaning. Therefore, from the fact that parents have nurtured and loved their descendants, Confucius traced their descendants as the foundation of human nature to their own biological parents. Parents have nurtured the flesh and life of their descendants. This is the origin of the descendants themselves; the parents’ love for their descendants has formed the ideological basis for their descendants to recognize their needs to be respectful and filial to their parents. Therefore, Confucius believed that parents who are filial to maintain filial piety must have true respect from their hearts, because dogs and horses can be nourished, and if a parent is not respected, then what is the difference between filial piety and horses?For humans, horses are just something that has practical effects, and humans raise dog horses only make them applicable; parents are the origin of their lives as the origin of their descendants, and their original value is found. It can be seen that Confucius has gone beyond the moral character of the blood nature between his parents and his descendants and regards his blood love as the origin of the lives of his descendants.
Secondly, the feelings of filial piety are based on. Confucius believed that the three-year practice was based on the main body’s inner self-consciousness. In Confucius’ view, the key to the problem I asked is not whether the period is one year or three years, but that only one year after the death of his parents, and the descendants eat rice and clothes as the main body of the service. Can they be ashamed of this? In Confucius’ self-knowledge of filial feelings, he trusted the righteous people to live in the period of time. Because his parents passed away, his descendants were still immersed in the sorrow of their parents’ death, and they could not help themselves. They ate precious food without knowing the taste, listened to the sound but did not enjoy the joy, live in a comfortable house but couldn’t get along. Therefore, it is natural to live in a righteous person and live in this way. In other words, this is a family system that has to abide by the social regulations for three years. Confucius doubled his trust. This is a movement that truly expresses his inner state of mind out of his persistence in morality and ethics. Therefore, after the descendants have lived for three years, their thinking and behaviors for their parents are based on the inner state of the filial piety subject rather than other things.
The third is the self-voluntary approach to filial piety. Based on the parents’ care and bloody love, the Confucians of the pre-Qin Dynasty hope that future generations can truly fulfill their true intentions and questions, whether they are able to nourish their parents in life or stay in a single house. It was precisely because of this initial aspiration that when I replied that I could feel at ease after living in a year of eating rice and clothing, Confucius, in addition to saying “You are willing to do it”, he felt that the discussion on the topic between me and I was interrupted. Because Confucius has been completely clear and clear, I have not yet realized the true feelings and infections of three years of living in a man’s life, and I have never realized the origin of the value of the child’s nourishment and love for future generations, so what does Confucius say about this? Zhu Xi made an note on this: “The Master wants to kill me
考生進進高考科場 材料圖/羊城晚報全媒體記者 梁喻 攝
2022年高考考生 材料圖/羊城晚報全媒體記者 周巍 攝
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