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A ability to understand the Confucianism and Mohism from the perspective of consequences
Author: Fang Xudong (Wudong Teacher Fan Dao Philosophy Department and China Modern Thought and Civilization Research Institute)
Source: “Confucius Research” Issue 1, 2021
Content summary:In all, the Mohism is regarded as utilitarianism, while the Confucianism is regarded as opposing utilitarianism. This article proposes that although Confucianism is not the utilitarianism of the Mohist school, it can be said that both Confucianism and Mohist school can be considered as a consequence of judging whether the consequences are good. Through the analysis of the classic texts of Confucius and Mencius, this article reminds that Confucianism and Mohism have different differences in the view of power far beyond what people think of. Confucianism, like Mohism, both admire the “deeply utilitarianism” of “deeply conscious and remote”.
Keywords:Consequences Confucianism Mohism
For a long time, Mohism thought was regarded as utilitarianism [1], while Confucianism was regarded as opposing utilitarianism. The author believes that Confucianism is certainly not the utilitarianism of the Mohist school, but in terms of its emphasis on judging whether the consequences can be judged as good as a basis for judging whether the behavior can be good, Confucianism and Mohist schools can be said to be a consequence (consequ Song Wei was stunned for a moment, then pursed his lips and smiled, “Chen Jubai, you are so stupid.” Enialism). [2] As we all know, the classic Utilitarianism of Jeongqin, Mill and others is a model of consequence theory. It recognizes that the Mohist is utilitarianism, which means that the Mohist is the consequence theory [3]. Therefore, this article focuses on explaining the consequence theory that Confucianism is the consequence theory.
When Confucianism is a consequence, you can imagine the confusion and even opposition it arouses. People who have a little clear understanding of Confucianism will not be difficult to think that Confucius said “fear of profit and destiny and benevolence” (“Ms. Zihan” 9.1) “Revised people to be righteous, and gentlemen to be profit” (“Ms. Liren” 4.16), Mencius said, “Why should I say profit? There is also benevolence and morality” (Ms. Mencius: King Hui of Liang 1.1), etc. This article will doubt this stereotype. Through the analysis of Confucius and Mencius’ classic texts, the author will prove that ConfucianismThe similarity with the Mohist school of the world in terms of its own interests is far beyond the differences that people think of. The first part of the article discusses Confucius, and the second part of the article discusses Mencius. Let’s discuss Dong Zhongshu in the linguistic department.
1. Mutual training and benefit: Confucius’s moral and profit views are reviewed again
Regarding “Zi Han talks about profit and fate and benevolence”, the word “shang” means “sparse” and “short”. There are no differences in this regard, and the key is how to understand the word “risk”. If you understand “profit” as something bad, “Hanyan” means avoiding it, but in this way, “Zi Shaoyan’s words about profit and fate and benevolence” is not easy to talk about, because Confucius certainly does not think “benevolence” is something bad. In order to make a clear decision, some people make an article on the reading of sentences. For example, Wang Ruohu, a Jin man, “The Mistakes and Difficulties” and the Qing Dynasty Shizu’s “Study and Divination” both believe that this sentence should be read as: “I rarely talk about profit, fate, and benevolence.” [4] “and” is explained here as “agreement”.
However, even if you deal with this, it is not impossible to explain what kind of thought Confucius was for “profit” and “some words”. In other words, it is impossible to say that Confucius “some words of profit” is because he is guilty or despised “profit”. In fact, it would be nice to explain it like the old note without paying for Zhou Zhang. He Yan said:
Rarity is a rare one. and, and. Benefit is the harmony of meaning. Destiny is the destiny of heaven. Benevolent is the prosperity of action. Confucius said that his profit, destiny and benevolence were few and far between ordinary people, so he hoped to say that. (Volume 9 of “Commentary on the Annotation of the Book of Songs”)
The key to this explanation is to say “profit” as “the sum of meanings”. In this way, it is matched with “destiny” and “benevolence”. These three things are not something that ordinary people can reach (“no ordinary people can reach”), so Confucius did not easily appoint others (“Xiyan”). The whole explanation is very smooth.
“Preferentiality is the sum of meanings”. This statement is not created by He Yan, but the explanation of the “profit” of “Yi Biography: Vernacular”. Xing Bing Shu:
The saying “Present is the harmony of the meaning”, which is the text of “Qian Gua·Baishou”, which means that heaven can benefit common things and make things work the same and be harmonious. This is called “profit”, which means that people like everything, so that they can get the right things, and that they can be harmonious with each other, which is the benefit of heaven. (Volume 9 of “On Commentary on the Annotation”)
The explanation of “Present” in “Present” not only “Present is the harmony of meaning”, but also a sentence: “Present is enough to be harmonious.” Xing Bing combined the “benefits are enough to be harmonious” to “benefits, the sum of meanings” and “benefits” to “benefits and all things” to “benefits” and “benefits and all things” to “benefits and care” to “benefits and cares” to “benefits and cares” to “benefits and cares” to “benefits and cares” to “benefits and cares” to “benefits and cares” to “benefits and cares” to “benefits and cares” to “benefits and cares” to “benefits and cares” to “benefits and cares” to “benefits and cares” to “benefits and cares” to “benefits and cares” to “benefits and cares” to “benefits and cares” to “benefits and cares and cares” to “benefits and cares” to “benefits and cares and cares” to “benefits and cares and cares” to “benefits and cares and cares” to “benefits and cares and cares” to “benefits and cares and cares” to “benefits and cares and cares” to “benefits and cares and cares” to “benefits and cares and cares” to “benefits and cares and cares” to “benefits and cares and cares” to “benefits and cares and cares” to “benefits and cares and cares” to “benefits and cares and cares” to “benefits and cares and cares” to “benefits and cares and cares” to “benefits and cares and cares” to “benefits and cares and cares” to “benefits and cares and cares” to “benefits and cares and cares” to “benefits and caresExplanation of “harmony”.
The explanation of “Baibian” on “The Legend of the Condor Henry” is also cited by Mu Jiang in “The Ninth Year of Xianggong”. [5] Liu Baonan believed that “the harmony of the meaning of the meaning” and “the benefits are enough to be harmonious” are like this, “this is a tradition of ancient writing, so this is a commentary.” [6] He also quoted ancient books widely and proved that “the harmony of the meaning” is the original meaning of the word “li”.
Preferentiality and badness are what predecessors say. No one knows how to make it bad and do it, so how can one know how to make it avoid? The reason why profit is the harmony of meaning is appropriate. The meaning is outside the square. If you only talk about meaning but not profit, you will not be able to achieve harmony without compromising, so profit is the harmony of meaning. “Zhou Yu” says: “Speaking must be profitable.” Wei Zhao said: “If you can benefit people, then you will be loyal.” This is the term “benefits are enough to be harmonious”, which is the term “benefits” at the end. [7]
It is worth noting that Liu Baonan quoted the statement about “人” and “profit” in “人” in “人” and “profit”. The original text also includes the word “人” and “人”. [8] If the “Presentials” discuss “一” and “profit” to explain “一” using “一” to explain “一” then the “帀” in “帀” to explain “一” using “一&
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