requestId:68499ab6ccb8d5.95683039.
Political Practice and Human Virtue
——Political Practice and Adult in Confucianism
Author: Yang Guorong
Source: “My Character and Civilization” 20Insurance FundsIssue 2
Time: Confucius was in the 2569th year of Wuxu in the middle of the spring of the middle of the spring of Wuxu
Jesus March 19, 2018
Content summary:Confucianism emphasizes the relationship between politics and the cultivation of personality of those who are politics. In general, the political realism that Confucianism understands is directed by the unity of qualities and abilities, which are important in terms of qualities and internal virtues. For Confucianism, human virtues relate to the purpose of the value tag of politics, and ensure the correctness of the political process in an internal way. In the view of Confucianism, the cultivation of moral character of politicians cannot be separated from acquired cultivation. This is seen, Confucianism attaches great importance to self-cultivation. The process of self-cultivation develops in terms of differences, and virtue and character also appear in various relationships and obtains specific connotations in the development of the above relationships. Being a virtue and personality that cannot be separated from the political process, we also touch on the problem of “how to cultivate”. In Confucianism, the cultivation of personality is related to “nature” and “recitation”, body and Song Wei’s resignation after being cut, and his relatives immediately introduced her to a kung fu interaction and finally became gentle. Realize the unity of knowledge and action.
Keywords:Political; Virtue; Become Yourself
1
How to develop political practice? There are two different ideas or approaches in this issue. One trend is to connect the political process with the certain operation of the system and system. The focus is on the energy of the system and system itself, and personal morality and virtue outside the system and system are pushed to the edge. The above approach has been seen in some political philosophy and political theories in modern Eastern times. They tend to divide personal and social areas or private areas and public areas. The operation process of power in political reality is important to the public areas, and the cultivation of personality isPlaced in the personal or private domain, the two are not related to each other; the operation process of power or the development of political practices is also in accordance with the personality cultivation.
The other approach is represented by Confucianism, and its characteristic is to emphasize the relationship between the operation process of the system and personality cultivation. One of the Confucian political management concepts is: “If a person is upright, he will act without orders; if a person is not upright, he will not follow the orders” (“Speech·Zi Lu”). The “it” here means that the ruling or exercising power, and the “body” depends on the morality of the wielding power. In other words, if the person who uses power has a perfect personality, the various administrative orders and policies he has issued will be better implemented and conscientious; on the contrary, if “the person who is not good at his body” is, that is, the person who is in charge of his own practice and cultivation will be improved, and the government orders and policies he has issued will often be difficult to truly implement in practice. The operation process of the system and system is not completely separated from the personal cultivation of the system (the practical subject of political reality itself).
In the above aspects, one of the notions worthy of attention in Confucianism is “the use of gifts and the value of gifts” (“Study and Learning”). In broad terms, “gifts” include at most two aspects: one is the system, that is, the system of politics, ethics, etc., and the other is Integration software is a standard system related to this kind of system, which specifies what can be done and what cannot be done, and specifically involves the words and deeds of the emperor to common people. Compared with “gratulations”, “harmony” in terms of broad principles of ethics and morality, as well as internal virtues. From now Integrated influence, “harmony” can be understood from two aspects: on the extreme level, it means to dispel the tension or confrontation between each other through communication between people; on the extreme level, “harmony” lies in the harmony through the heart In the process of implementation, we cooperate to achieve relevant goals. As mentioned above, “Greeting” first belongs to the regulating system. According to the traditional Confucian view, the operation process of the regulating system cannot be separated from the certain moral principles and the contracting of the regulating person’s own virtues. The so-called “the use of gifts is valuable” is a bit like this. This interpretation is different from some of the above-mentioned initiatives of Oriental Political Philosophy in modern timesBaobao.com dcard.
Traditional Confucianism has made specific explanations on the above views in terms of differences. . For Confucianism, if it is limited to French and emotional operations on the system level and lacks the guidance of certain value concepts, management activities in the political field will not be difficult to become a technical operation process and lead to problems. When Mencius talked about the influence characteristics of “art”, he touched on this aspect. “art” refers to technicality and exercise.In terms of nature, in Mencius’s view, those who practice “art” must be cautious, as they say “art will not be careless.” He wrote the following example: Those who make bows and arrows always hope that the bows and arrows they make can kill people; on the contrary, those who make armour often worry that bows and arrows will wear armor (Mencius: Gongsun Chou 1). Judging from the connection between “artificial VIP” operation and people, the internal dynamics seem to be very different: the former wants to put people in the place of death, while the latter is afraid of hurting people. According to Mencius, the difference in the above two energy directions is not caused by nature later, but is determined by the different professions of the parties involved: these technical practices of their vocational exposure and have different regulations. The technical request for bows and arrows is necessary to protect the person and prevent it from being damaged by arrows. These technical activities are operational in nature. If they stay only in their technical regulations, their ideas will follow them unconsciously and gradually disappear to the intended purpose of the value tag. Similarly, there are similar problems in the political operation process. From the perspective of French and emotionality, there was a little girl looking at her mobile phone with her head down on the side of the spinning operation, but she didn’t notice her coming in. It is more important than to develop according to certain rules. If such a process develops completely according to habituality, the purpose of its value tag will often become ambiguous. It is precisely in this sense that Mencius specifically emphasized that “the practice is not inadvertent.”
What kind of morality should the subject of political reality have? In this regard, traditional Confucianism has proposed a variety of explanations. In general, its basic requirements are the unity of talent and energy. Mencius has proposed “respecting and enabling food”, and “Travels” also advocates “receiving food and ability”, both of which mention food and ability to the main position. The important aspect of “food” here focuses on people’s internal virtues or moral character. This virtue defines the purpose of political reality value standards and relates to the specific goals of power operation. What is related to the purpose of the tag is justification. How to guarantee the use of power and the development of political practices to be justified? For Confucianism, the guidance of inner virtues has an unignorable influence here. The “month income of energy” of “energy” is more important than the purpose of prescribed power operation, so that it is right to value. “energy” is related to talent, ability, important contact and usefulness of political practice. The process of political practice is ultimately to determine all aspects. There are questions here whether it can be useful, that is, whether it can achieve the goal of achieving the goal. Political reality always cannot avoid the problem of usefulness and justice. Confucianism emphasizes the unity of “capacity”. On the one hand, we try to use the picture to ensure the correctness of the political practice process, and on the other hand, we try to use the picture to realize the usefulness of the political practice process.
In traditional Confucianism, we are “respecting and enabling
發佈留言