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Confucius’s Survival and Death in the Field of the Integration of Benevolence and Religion
Author: Yao Haifeng (Qingshima Urban Academy)
Source: Author Authorized by Confucian Network Published
� On the one hand, the “benevolence of life” is used to demonstrate the obvious evaluation of the respect and value of life; on the other hand, the death is regarded as a matter of interest in life, and the theory is preserved to be beyond death, and the transcendence of “death in the morning” is adopted in the face of death. The above two aspects cooperate to form Confucius’ ultimate humanistic concern and theoretical concept for people.
[Keyword]Unity of benevolence and kindness; Confucius; View of survival and demise
[Chinese Graphic Category] B22 [Text Code] A [Article Number]
Save and death are eternal destiny that people must face at all. And we must treat this issue correctly without doubt that it requires careful sentiment, intensive thinking and imperfection. The ancient sages had many in-depth insights and insights into this life topic. The three major Confucian masters of the pre-Qin Confucianism, Confucius, Mencius and Xunzi, were all noble and powerful, and each had aged 73 years old, 84 years old, and more than 90 years old. He has a deep understanding of life and has many excellent opinions. Confucius combined the kindness and gifts with a sweet smile and aroused language. He should be calling his boyfriend buying the website. Theories go to all aspects of their thinking, and use this theory to look at their survival and demise, as if they are in line with the same principles. The unity of benevolence and kindness not only reflects Confucius’ moral fantasy of integrating humanity into one’s inner world (benevolence) and external (benevolence), and self-righteousness, but also expresses his unrestrained and life state and humanities. Mencius inherited Confucius’ benevolence and developed into a tyranny; Xunzi inherited Confucius’s gift and developed into a thrilling ceremony. This is also true in the issue of survival and despair. By reviewing this, Mencius valued the survival of “becoming benevolence”, while Xunzi emphasized “Rongrong” to support life and save lives. Therefore, the pre-Qin Confucianism’s survival and demise was only when it returned to Confucius to gain a more appropriate interpretation. Because Confucius’s statement on survival and death laid the foundation for Confucian survival and death, it has a solid influence on the structure of traditional society’s survival and death. Looking back at Confucius’s survival and demise, the ancients who were in a rapid and restless society had eliminated their mental concerns, eliminated the demise of civilization, and used emotional methods to treat humans, which were preserved and died, and gained the spiritual AndonorIt is suspected to have the main reference meaning.
1. Respect for the respect and value of life: the benevolence of life
Love the compassionate heart or the virtue of life is a traditional tradition in Chinese civilization. For example, “Shangshu·Big Yu Zu”: “If you kill him without any sin, you will not be careless. Compassionate and heart are in harmony with the people’s enthusiasm.” [1] 23 In the “Book of Changes”, there is: “The meaning of life and life” [2] 237 “The virtue of the six harmony is called life” [2] 246. Teacher Liang Shuming also pointed out that “the word “生” is the most important concept. Just understand this one. 彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩� Through Confucius’ life, he can see his exploration of the meaning of life – being elegant and self-reliant, being able to be strong, using the world with great strength, being self-reliant, being united in knowledge and action, and being equally valued by the inner sage and the outer king. From Confucius’ words and deeds, we can undoubtedly clearly see Confucius’ communication, contact and interaction between benevolence and life, and he particularly emphasizes the structure, model and balanced influence of benevolence on “benevolence”. Although the sky has the natural effect of creating all things (including people), it requires the full use of benevolence to protect life and make it unlimited and achieve the value of each of them.
How humans are born is an important problem to be solved in survival and death. In certain meaning, this is not only a biology and human science problem, but also a philosophical problem that is extremely concerned. Confucius believed that “the old friends are the virtues of the six elements, the friendship between the two and the two, the relationship between the two and the two, and the beauty of the five elements.”[4]373-374 people receive the essence of the six and the combination of the six and the combination of the four and the combination of the six and the combination of the four and the shape of the eight and the other. They are the essence of the six and the basic quality of the six and the combination of the eight and the sun, and the essence of the ghost and the spirit. He further said, “Old friends are the heart of the six elements, and the end of the five elements, food, taste, voice, and color.” [4] 374 people are the focus of the six elements, and are the leader of all things in Liuhe, and are preserved based on sweet food, harmonious music, and colorful clothes. As the saying goes, “Eating men and women means that people’s desires are alive.博官网“[4]373 Regarding survival and death, he said, “Pictogrammatically develops, and says that it is born; transforming into destruction and death, and saying that it is gone.”[4]308 Through the wonderful transformation of yin and yang, what is produced by form is birth, and as long as nature and the number of heavens are created, it is called death. These various aspects of human generation actually determine the basic material conditions and the basic needs of continuous reproduction that humans need. Confucius did not stay here, but instead made the basis of this, he used the special and tightness of the human being to boost the position of surpassing all things, and established the human body’s main personality. Therefore, he built the basis of the six-way imitation of the six-way emulation, fully demonstrating the Confucian basic concept of unity between man and nature. [①]
In addition, Confucius divided the life area into two levels: individual life and group life. Surrounding his personal lives, he spreads from two levels from the natural perspective of the relationship between heaven and man and the social perspective of the relationship between man. He saw that individuals and groups formed a conflicting relationship with each other’s needs. The preservation of individuals is undoubtedly based on the foundation of the group. And how to coordinate and organize a society of a good population has become the main problem before the rulers. Confucius believed that rulers should follow the rulers’ policies of ancient sages and kings, so that the majority of the people would be betrayed. Therefore, he said, “Shun was a king. His politics was good at birth and was vicious, and his responsibilities were given to him and replaced him with unworthy people. His virtue was as quiet as the six-member combination, and his transformation was as quiet as the four-member combination. Therefore, the four seas inherited the style and became different, and the birds flew and became virtuous, and they were not others. They were more fond of life.” [4] 109 The ancient sage Emperor Shun loved to live a life of spirit in his political period, and chose to be able to take responsibility. His virtue was as quiet as the six-member combination, and his education was as natural and unrestrained as the four-melon generation. Therefore, Shun’s education and transformation energy was fully realized from the different races of all directions, and the virtue and transformation came from the perspective of the comprehensive coverage of people to things. The ultimate human ultimateness involves many relationships such as body and group, rulers and those under rulers, etc. In this process, the main nature of benevolence to preservation of people has the most abundant highlight – as it is called “the benevolence of life”.
The sudden movement of Confucius, recorded in “Theory”, would undoubtedly be beneficial to the deep understanding of Confucius and his survival and demise. The work is like this: “I burned my body, and I retreated to court and said, “Do you hurt someone?” I don’t ask.” [5]264[②] “Family Words” says: “Confucius was a great enemy, and the country burned me. When I retreated to court, I went to the fire. If the people of the country came for fire, they would worship him. One scholar and one servant would come again.” [4] The “burning” affairs recorded in the two places of 514 are considered one thing. However, the Confucius