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Two chapters of “Mencius” and unearthed cultural relics
Author: Liao Mingchun (produced by the Department of History of Qing Dynasty/Social Civilization Research Institute)
Source: “Hunan Journal (Social Science Edition)” 2018 Issue 5
Time: Confucius was the 29th month of the 2569th year of Wuxu, Renshen
Jesus December 6, 2018
[Abstract] “Mencius·Leave the Mother” “Practice from benevolence is not benevolence is” and is trained as “words” and “speak”. This sentence means “You must act according to benevolence and do not be able to just say sternly.” What Mencius opposed was not “encouraging the implementation of benevolence and righteousness”, but “false benevolence and falsehood” that only said and did not do. The fifth chapter of “Houfu” in Qing Dynasty, “The ancient sky came down to the common people, but said that it helped God to be in trouble” is similar to the “Book” cited by “The King Hui of Liang”. This “reward” is the other “reward” and “reward” is read as “use” and “reward”. Therefore, Zhaoqi used the sentence “其” to read the “four directions” correctly; the sentence “其” and Zhu Xi’s “其” to “其” cannot be established.
[Keywords]Mencius; not benevolent; Qing Dynasty’s simple “Houfu”; inconsistent; thank you; thank you
Today, the silk texts from the pre-Qin and Qin and Han periods have been published continuously, bringing us many unexpected surprises to the reading of the world’s classics. But unfortunately, there is not much news in the book “Mencius”, which is in a grand contrast with the connection between various ancient versions of “Pen”, “Book”, “Travel”, “Book”, and “Book”. However, there are also some information for study and study of Mencius. The author wrote two articles “Three Tests of Mencius” [1, 2] “Mencius: Gongsun Chou” “Good to Speak”” not long ago, but I haven’t finished it. Above, we will use the unearthed literature to discuss the two issues of “Leave the Mother” and “Legend of King Hui of Liang”. I hope that it will cause the attention of those who have studied the “Mencius” on the unearthed cultural data and training.
1, “Not benevolent and righteous”
There is a famous article in “Mencius: Leave the Second of the Mother”: “Mencius said: ‘How many people are different from birds and birds? The people go to it and correct people Keep it. Shun is clear about common things and observes people’s integrity. He is benevolent and righteous, which is not a kindness. ’”[2](P264)
The sentence “Shun is clear about common things” is not a kindness. Donghan Zhaoqi (108-201) notes: “Leng is the order. Observation is the order. Shun is clear about the feelings of common things and understands the order of human affairs. Benevolence is born inside and acts from this, which is not aIt is a kindness and moral character that is strong. Therefore, Tao is good in nature, and words must be called by Shun. But the righteous people survive, and the people go there without help. ”[2](P264) interprets “not to benevolence and righteousness” as “not to benevolence and righteousness”.
Sun Shi (962-1033) of the Northern Song Dynasty: “Shun did it by his benevolence and righteousness, not by the person who practiced benevolence and righteousness, but by the nature of obtaining it. ”[2](P264)[Note] interprets “not benevolence and righteousness” as “a person who is not known to benevolence and righteousness””. Although he has changed the word, his meaning is still similar to Zhaoqi’s notes.
The collection of notes of Zhu Xi of the Southern Song Dynasty (1130-1200): “Because benevolence and righteousness is not benevolence and righteousness, the benevolence and righteousness are rooted in the heart, and everything is done from this. It is not to regard benevolence and morality as beauty, and then to force it to be implemented, so as to be safe and do it. ”[3](P293) interprets “not benevolence and righteousness” as “not benevolence and righteousness as beauty, and then encourage them to be vigorously implemented”, and has also made some efforts to pay attention to the explanation. Integrate feelings
Qing Jiao Xun (1763-1820) correct meaning: “The people know benevolence and righteousness and righteousness and righteousness are also based on benevolence and righteousness. It is not to strengthen the roots of what is originally, but to make them do benevolence and righteousness. “[4](P464-465) believes that “it is not a kindness” is “it is not a strong person who is not strong enough to do benevolence and knowledge” and the interpretation is the same as that of the Confucian Confucians of the Song Dynasty.
The ancients’ translations and notes inherit these interpretations. For example, Yang Bojun (1909-1992) translated “it is not a kindness” as “it is not a kindness” instead of Encourage the implementation of benevolence and righteousness.” [5](P176) Shi Ciyun did not copy Zhu’s notes simply, and his translation also wrote: “It is not that he believes that benevolence and righteousness is beneficial to himself and encouragement to do it.” The “action” of “not doing benevolence” is interpreted as “strengthening to do it.” [6](P221) Jin Liangnian’s commentary is also based on Zhu Xi’s “Collected Notes”, and interprets “performing benevolence and righteousness” as “performing benevolence and righteousness” as “performing benevolence and righteousness” is interpreted as “performing benevolence and righteousness”. [6](P221) Jin Liangnian’s commentary is also based on Zhu Xi’s “Collected Notes”, and interprets “performing benevolence and righteousness” as “performing benevolence and righteousness” , think that “refers to the meaning of benevolence and kindness with the mind of fame and fortune.” [7](P177)
These interpretations of ancient people seem to be consistent with Mencius’s thoughts on the nature of mind, but in terms of training, they never violate the illusion of adding the word “increase”. The “action” of “behavior” is the “action” of “behavior” and “implementation” as “strengthening strength” “Practice”, “Strengthen it with what you cannot do without knowing it”, “Practice it with strength”, “Practice it with fame and fame”, “Practice it with such a kind of special meaning, “Practice” in reality, “Practice” and “Practice” more special meanings. This way, this method is not only not found in Mencius’s book, but also in other classics in the two pre-Qin periods. href=”https://twbabydating99.com/”>Baobao.com VIP to support.
For example, the chapter “Mencius: King Hui of Liang” says: “The whole country is afraid of the strength of tyranny, but now it is more than the land and cannot be tyrannical. This is to mobilize the soldiers of the whole country. “”When the king is in tyranny, he will be able to see his superiors and die his elders. ”[2](P70, P73) The chapter of “Please 1 of Gongsun Chou” contains: “The land will not be changed, and the common people will not be changed. If you practice tyranny and the king will be able to control it. “At this time, the country will carry out tyranny and the people will be more concerned about it. “A benevolent person with virtue is the king. The king will not wait for the big one. He will burn for seventy miles and King Wen will give a hundred miles. ”[2](P80, P105) The chapter on “Teng Wengong” says: “The king of your son will do tyranny. If you choose to entrust your son, you will encourage him! “A person from afar, he heard that the king was tyrannical and was willing to be a gangster. ”[2](P200, P202) The chapter on “Teng Wengong Second” contains: “Song is a small country; now we will be in power and attack the kingly ruler, and Qi Chu will be in a bad position and attack it. What is the case? “The Tai Swearing said: “I only attack my martial arts, and invade the border, and take it from the slaughter, kill and use it, and have light on the soup. ’You can’t do the king’s politics; if you do the king’s politics, you will look at it all over the world, wanting to think of it as your king. Even though the Qi Chu is big, why fear it? ”[2](P200, P202) The chapter on “Leave the Mother” says: “If you have a ruler who practices King Wen, you will definitely dominate the whole country within seven years. “” From this point of view, the king should not be tyrannical and rich. They are all abandoned by Confucius, and are they insulted in a strong battle? ”[2](P238, P239) These words &#
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