requestId:684c3e5203de87.28310344.
The Love of “Same Body” and the Creation of Zhu Xi’s Society
Author: Xiang Shiling
Source: “Confucius Hall” 2021 Issue 2
Abstract: “Encome to my compatriots”, the “Same Body” of life is the theoretical cornerstone of Zhu Xi’s creation of society. From the “ancient method” of “Chengzhou system” and “commissioned method” to the establishment of Changping and Yihua after the Han Dynasty, the level of the system has shown the attention to weak groups and the theme of Huiping, which has obtained sufficient confirmation from Zhu Xi. However, there are shortcomings in its establishment and governance, and the society is responsible for rescuing. The “Three Earnings in the South” have different social creation and regulations, but their development points are all intimate among the benevolent people. “Love people” is the focus of Zhu Xi’s wasteful policy and his original intention to advocate community. Promoting the social insurance company Female College Students’ Care Club was in a state of distant past, and became the business and thoughts that he had always focused on his heart for the rest of his life. But “people have political affairs, and people have lost politics”, the society is not satisfied with their pursuit. People have an unequal love and whether they can strictly enforce the law has become the key to social failure. Zhu Xi also talked about “profit”, confirming that Wang Anshi’s Qingmiao Method had a desirable point, but “profit” should be placed on the basis of rectifying the mind and cultivating one’s own self. Whether it is Changping, Yi or Society, they are all glutinous rice regulating agents in the disaster field, and more importantly, they combine disaster relief and agricultural production well. The “reason of love” must ultimately be implemented in the end.
Keywords: Homosexuals, Love to the People, Chang Pingxiang, Yixiang, Society
Author introduction: Xiang Shiling, professor and doctoral supervisor of the National Academy of Nationalities.
Since Zhang Xuan proposed “common things and” and Cheng Jun’s speech “benevolent people are in harmony with things”, the development of benevolence in the Song Dynasty, in addition to the metaphysical benevolence theory itself, the main trend in reality is how benevolence can realistically realize the concern of benevolence and things. Among them, the creation of Zhu Xi Society became the representative of this real classic.
With adhering to the doctrine of the principles and the Taoism and refusing to disagree with the differences in the history of the Tang Dynasty, Zhu Xi determined that the “society” of the Sui and Tang Dynasties were close to the good laws of the ancient times, waiting for the people of the court and the government to come forward without being able to bear the will of others, be friendly to others, and save the wasteland and troubles. Zhu Xi set a series of measures for the society and did not spare any effort to call and call him. Although the consequences of the implementation were not satisfactory, his love for people still had a profound impact.
1. “There are lifespans, but it is hard to be the same”
In the winter of the 12th year of Chunxi (1185), the ancestor Zu was a member of the gate, and Pan Shudu (Jing Heng), who was also Zhu Xi’s daughter’s family. He asked Zhu Xi to write a text for him to rescue the civilian community in Jinhua County, Wuzhou.Xi was moved by Shudu’s passion, and when he thought about the regret that Zu Zu wanted to change into Zhu Xi’s society and advocated the establishment of “Superior Sayings” in the common people, he finally failed to do so[1], and wrote the “Wuzhou Jinhua County Society Notes” full of emotion. In “Records”, Zhu Xi said:
I can only have the same kind of life, but only correct people to harm them without selfishness, so their love for people and benefits are unlucky. He is particularly despicable and despised, but there are things that are not what he has obtained from Yu Ji. However, if you give your family a surplus, you will recommend it to the town and the town, which will make it a good idea for me to protect you, but you will not be harmed without leaving your position. [2]
The six-member relationship has different life types. Zhu Xi published the “similarity” of characters from the “category” of “life”. Of course, if a person is not disappointed or has no right, his love will be restricted and he cannot help the whole country by adjusting resources in terms of the quadratic position. But saints will never use this to strengthen people, “the correct person cannot think of his position” (“Speech·Jing”). Just confessing, if you have extra money in your own home, it is worth mentioning to help the countryside and save the disaster.
In Zhu Xi, the innate nature of a person who loves people and benefits things is very natural, but it can be harmed by the selfishness of “I”, which leads to the inability to be clearly visible and goes dry, so it also has the ability to enrich itself. The student once asked him to “understand the meaning of exaggeration of the four ends”, which means “if accompanies each other, they will be filled without interruption, and they will be sympathetic to each other, and they will be jealous of each other, and they will be jealous of each other if they are not jealous, and they will be jealous of each other.” Zhu Xi gave it acknowledges, but emphasized: “Just always recognize it. If you always recognize it, every day will be full and closely connected to the local area.” [3] From the heart of the four ends of the body, it is filled with love for all the people in the public, and the most obvious concept of the people who are suffering from the difficulty of death and care for each other. But this is not the most tight thing, the most tight thing is that it must be fully implemented in daily use. Zhu Xi’s request for students was also more practical.
From the theory of pure origin, Zhu Xi’s “similarity” of the living “category” that calls for the community can be traced back to Zhang Su and the two Chengs. Of course, Zhang Xiu does not directly talk about “same body”, but his words “common and” are also a “same body” discussion, so Zhu Xi recognized the students’ “meaning of “Xi Yan” means “the same as things” [4], and integrated it into the theoretical framework of “the theory is different”. “There are Qian as the father and Kun as the mother. There are life types, but nothing is not bad.” [5] In Zhu Xi’s eyes, the broad love of “common things and things” is derived from the “strength blood” of the “six-health” that “the six-health is blocked by their bodies, and the six-health is blocked by their nature.” [6]
The formation of a response with Zhang Xuan, Cheng Jun proposed people and things that “benevolent people take Liuhe and all things as one” and “benevolent people are the same as things””Similar” says. [7] People and things (people) are in love because of their homosexuality, which later became the main content of the development of Song Mingren’s academic development. However, Zhu Xi wrote “The Word of Benevolence” and did not agree with the same general terms “same body”, thinking that “those who say the same term are confusing and silence, make people feel confused and unconscious, and their disadvantages may be that those who think that things are already alive” [8]. The error of “same body” in general is to stop people from ambiguous love without urging and warning, and even unable to distinguish the boundaries of characters, it will weaken the “dividing”, which will not be as good as the teaching of benevolence as the local body.
However, if the same is not “extraordinary” it does not mean that it does not speak. Zhu Xi and students have a lot of discussions about this, that is, how to understand this kind of “simultaneous” love. Students such as Lin Anqing and Shen Wu thought that characters were born with the rage of Liuhe. Brothers were born from their parents, so they loved each other because of their same body. When Mencius thoughts were brought over, they had “the heart to push the old and the old, and the heart to push the young and the young and the young and the young and the young and the young and the young and the young and the young and the young and the young and the young and the young and the young and the young are the young and the young and the young and the young and the young are the young and the young and the young and the young and the young are the young and the young and the young and the young and the young are the young and the young and the young and the young and the young and the young are the young and the young and the young and the young and the young and the young are in line with this principle, so they can take the whole body of Liuhe as a whole” [9]. But in Zhu Xi’s opinion, this understanding is not appropriate, because it is mixed with the two differences between the emergence of lov
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