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A Discussion on the Ethical Ethics and Ethics of Confucian Pre-Qin Dynasty
Author: Cui Bin (Associate Professor of Shanxi Major Philosophy and Social Sciences) Guo Qiyong (Author from Wuhan Major Technological College)
Source: Author Author Authorized Confucian Network,
Original “China Social Sciences Editing” Summer Volume 2010 (Issue 31)
The review of ecological environment problems from the perspective of environmental ethics is accompanied by the preservation crisis brought about by the serious damage to the ecological environment. Chinese scholars’ attention to environmental problems began in the 1970s of the 20th century, but the real discussion and discussion was published in the 1990s. The main motto was the establishment of the China Environmental Ethics Conference in 1994. With the profound exploration of ecological problems, many Eastern scholars began to pay attention to Eastern thinking resources, including Taoism, religion, Hinduism, etc., but they have never paid much attention to the influence of Confucianism in this regard. For this reason, in 2002, some experts organized a “Confucianism and Ecology” discussion in Beijing, and conducted a broad discussion on the relationship between Confucianism and Ecology. This has played a great role in the study of Confucian environmental ethics thinking, and it also shows that our theoretical research and discussion on the Confucian environmental ethics problem still needs to be further deepened. Confucianism does not have a systematic discussion on environmental ethics issues, which means that exploring this problem from the perspective of Confucian philosophy must be a process of absorbing resources and pointing out from traditional thinking. This is also a certain way for Confucian philosophy and even Chinese philosophy to deal with modern issues. This article tries to make progress from the source of Confucianism, pre-Qin Confucianism, and sort out the resources of Confucianism’s environmental ethics and thinking. If there are any shortcomings, please criticize and point them out.
1. Vitality: The basic understanding of the ecological system of the pre-Qin ConfucianismInclusive Network
As an ecological performance unit, the structure of the ecological system includes animals, plants, microorganisms and inorganic substances in a certain space. They have stable and continuous material and energy exchanges with each other, and depend on each other and coexist. This concept of ecological scientific meaning is not available in Confucianism, but Confucianism’s thinking on the relationship between people and six elements and all things can reflect their basic understanding of the ecological system.
The “Liuhe” mentioned by Chinese predecessors is not a physical concept of space. In “Yu Pian”, “Zhou” teaches “Zhou” as “House”, Xu Qing said: “All things in Liuhe live in the living room are traded without realizing it.” The universe and Liuhe are understood by the predecessors as a large residence for preservation and development of people and all things. This understanding brings people very close and close to the internal preservation environment. When the Confucianism of the pre-Qin period talked about the universe environment preserved by humans, on the one hand, “Liuhe” is the highest level of the cosmic existence sequence, and on the other hand, the heaven, earth, 原国动国动国动国官网站官网站官网站官网站官网站官网站官网站官网站官网站官网站官网站官网站官网站官网站官网站官网站官网站官网站官网站官网站官网站官网站官网站官网站官网站官网站官网站官网站</a There are three talents and two. "The sun, moon, stars and dire ties in the sky, and all living things are dependent on the earth. People can understand the way of Liuhe and possess a talent alone. Dislike the philosophical meaning of "Liuhe" in Confucianism, it is very similar to the "ecological system" in the meaning of tomorrow's environmental ethics. However, the "ecological system" pointed to by "Liuhe" is the most general meaning here, and should include organic species such as animals and plants, organic matter, surface, large and even the universe Space. This kind of vision that embraces people and all things in Liuhe and treats the entire ecological environment ("Liuhe") in one form is systematic and overall. For this system, the pre-Qin Confucianism had a most basic understanding, namely "life and virtue": "Liuhe is life" and "life and freedom". There are three meanings here:
(I) “Liuhe” is creation, and it is the most good body of “Liuhe”Baocai Sweetheart NetworkRepresent
“Heaven” in the pre-Qin Confucianism was the source of all virtues. “Penyi·BigYu·BigYu”: “The generation of things and things are there. The common people’s admiration is a virtue. “In Confucianism, the “ethical virtue” of “heaven” is pure good, different from the secular and ordinary good deeds. It has no confusion of thoughts and emotions. It “helps all things without being in harmony with the sages”, and a unique expression is to give people and all things through “birth” to give shape and inner value (nature). Confucius said: “What does heaven say? When it is carried out in four hours, all things are born in it. What does heaven say? “The sky is not like humans, but when it is moved in the four times, all things are born from their innate virtues. From the meaning of estimating the body and life, “life” is the appearance of the good purpose of “heaven”, Taiwan Nursing Network “Birth” includes the reasons for value, and this understanding is very different from the natural evolutionary theory.
(II) “Birth” is the internal power of “Liuhe” and never stops
The creation of “Liuhe” is endless and never stops.end. “Yi Ji·Xu Gua” talks about the process of “Liuhe” creating all things and its evolution. The “Tun” hexagram is ranked first, which is a true description of the “Liuhe” creation, but “Tun” means fullness. When we need to understand the beginning of the “Liuhe” creation, the Liuhe room is already full of the existence of all things and is full of vitality, because “Liuhe” has never stopped its “life”. In addition, the “Xu Gua” ended in “Wei Ji”, and his remarks said: “Things cannot be destroyed, so they receive it in “Wei Ji”. ” “Wei Ji” is not completed. “Yi Ji” believes that the creation of “Liu He” is constantly reborn, and we cannot understand when it ends. Even tomorrow our understanding of the origin of the universe is still in the imagination stages, and it is difficult to predict its future accurately.
(III) “Liuhe” is the mother of all things, and everything comes from its “birth”
“Liusheng” is the inherent vitality of “Liuhe” and is also the most important law in the Liuhe recognized by Confucianism. If there was no such universal energy, nothing would exist. “Yi Qiong was the luggage he helped her move. He also asked her “Qian” and “Kun” that represent “Heaven” and “Earth” mean that this means “Father” and “Mother”. “After the combination of six, all things are excited”, “Liuhe is the foundation of life”, all life species and incompetent objects in Liuhe are born from the two forces of “heaven” and “earth”. There is no exception, even the materials used by natural objects are from the things created by “Liuhe”.
The most important feature of the ecological system is the continuous creation, and “birth” is its most basic theory. So, how did the “Liuhe” “birth virtue” happen in the process of transforming and cultivating all things? This problem touches on another major philosophical concept of pre-Qin Confucianism: “and”. “He” in the pre-Qin Confucian philosophy is not only a concept of personality cultivation and state discussion, but also the recognition of the innate characteristics of “Liuhe” by pre-Qin Confucianism. “He” in their eyes is the condition and principle that “birth virtue” can be displayed and completed. Regarding the relationship between “harmony” and “life”, the earlier discussion was about Shibo from the end of the Western Zhou Dynasty. He said:
The relationship between real creatures is not the same. Because others can balance the harmony between them, they can grow and learn from them. If they give the same benefits, they will be abandoned. …So the previous king hired the different surnames and…they were the same.
The difference between “harmony” and “same”. The former refers to the difference causes that produce new things due to harmony and harmony, while the latter refers to the simple confu
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