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Establishing good deeds and making wiser——A Exploration of the Ethical Thoughts of Liu Xian’s “Inner Book”
Author: Li Tianling (Department of Philosophy of Qinghua)
Source: “History of Chinese Philosophy” 2022 Issue 1
Abstract: Good deeds and ethical constellations are two main themes that Liu Xian’s “Inner Book” in Liu Xian’s “Inner Book”. The two have special meanings in understanding tradition and reflecting on modernity. Liu Xian was based on the natural and bright and good nature of Liuhe’s birth, and clearly good nature is human nature, which comes from the virtues of Liuhe’s organisms, and also refers to the way of Liuhe’s division and integration. Yangmingren often takes Liuhe as a model and as the foundation of the people. From Liu Xian’s argument, we can see that on the one hand, he was the inheritor and developer of Zhu Xi’s traditional science tradition. On the other hand, it was precisely through the inheritance and development of the traditional science tradition that Liu Xian tried to criticize the modern thinking that abandoned nature and the Eastern concept of “eternal goodness” since the movement of the new civilization and the unrestrained and equality of the individual and opposed the common sense.
Keywords: Good, natural, born
Liu Xianqing (1896-1932) was born in the late Qing Dynasty when the situation was volatile. He did not leave the Xinhai Reaction in his life and lived in Sichuan, which had a long history of military war. He was influenced by the school and studied traditional classics and formed a comprehensive and systematic academic system. While indulging in diligent reading and writing, Liu Xian insisted on a unique tranquility towards the surging situation, and his academic articles showed two aspects: tradition and response to modernity. Liu Xian compiled his arguments and compiled the “Recommended Ten Books”, which was included in the category of the orders and concentratedly expressed his ethical thinking. [1] Good deeds and ethics are two more topics that Liu Xian discussed in the chapters of “Inner Books”. From a historical perspective, these two topics are related to each other and are in conjunction with the most basic and eternal nature of human understanding. They are the source and historic problems of philosophers’ constant thinking. They are also real and dangerous problems that are shocked by the Eastern protagonists: Song Wei, Chen Jubai┃Supporting roles: Xue Hua┃Others: Fang’s conception is shocked and has a real and dangerous problem. Liu Xian’s analysis and discussion on good and ethical principles followed Confucian traditional ethical thinking, and enabled him to stand up from a clear, stable and solid tree when facing an unprecedented crisis in history.
1. Goodness is nature
(I) Goodness is nature, of course it is based on nature, and is in line with nature
The article “Inner Book·Shan Chu” written in 1927 is aliased in “A Brief Description of Morality and Truth”. Liu Xian’s motivation for writing this article is that he saw that in terms of the theory of morality, it is compared to the “clear and unorthodox work of Eastern morality”, and the teachings of my first sages and first sages are “dispersed and unconventional”. [2] Liu Xian clearly understood and identified this problem, and it was absolutely not easy, nor could it be done in a short story. Judging from Liu Xian’s question concept, the discussion on moral themes of “Shan Teng” was developed in response to the concept of Eastern morality, while modern Eastern morality has become a Chinese student since modern times.Discussing the important and potential scenarios of goodness. It is necessary to note that this kind of discussion has a direction of reference object discussion. The nature of the discussion sometimes affects the content described. Therefore, it is necessary to analyze the views expressed by Liu Xian based on the objective view of the conceptual landscape, and to master Liu Xian’s understanding of goodness from the interaction between modern and traditional.
The word “morality” is often understood as a standard in modern science and is regarded as a suitable standard. When decorating differences with virtue, Liu Xian believed that “morality is natural for facts[3], and the virtues discussed now are the principles of standards. Taking goodness as a standard and distinguishing the way and non-theory, virtue and unvirtue are value rather than facts”[4]. It can be seen that if you continue to use the duality between nature and nature, Liu Xian believed that virtue is natural, and opposed understanding that virtue is only natural, and that virtue is only natural, and that virtue is naturally a misunderstanding of virtue. The article “Shanyou” discusses the natural meaning included in morality on the basis of clearly pointing to nature. In fact, Liu Xian did not agree with the distinct two distinction between nature and nature from the most basic point. Of course, he could not remove nature from nature. Of course, he took nature as the basis, and of course he originated from nature. It can even be said that the two are actually one [5], “Good origins from nature, nature originates from heaven. Of course, nature is based on nature. Of course, all those who are natural, and those who are not natural are not natural” [6]. To put it in terms of nature and nature, because Liu Xian responded to problems during the identification process are mostly brought up by the two, or perhaps it was proposed on the basis of the two, so the proof is often based on the two, and the proof is a temporary proof of proof needs. In contrast to virtue, goodness not only points to nature, but goodness is also natural.
In this way, one of the most intuitive challenges facing one is how to understand the relationship between good and nature. Liu Xianqing’s response was that all the bad things they saw were unnatural, “The natural but ungood things they saw in the world are not natural (if you want to be natural and lustful and harm your body, it is not natural).”[7]. Therefore, what Liu Xian called naturalness was not the nature seen before, but the complete nature based on the nature of heaven. It stipulates the nature of all things, and contains a complete order, which includes nature, transcendence, regulation and order [8], which is also an understanding of goodness. It is impossible to regard the nature you see in front of you as the perfect nature based on the nature, but the two living price ptt are not complete and have no connection. Through the nature you see in front of you, you can understand the perfect nature based on the nature at a certain level. At the same time, you must always be alert that this understanding is only infinite understanding, not everything.
(II) Goodness has the most basic and absolute nature
For goodness, people will doubt it due to their differences of customs and values, and believe that there is no good that can be widely recognized, or perhaps they do not agree with goodness from the most basic level, and then they will not recognize the specificity of goodness. The reason for this kind of doubt is that doubters will know how to be an additional value of a person, not inherent in nature. [9] In response to doubts, Liu Xian certified good through “life” and explained that goodness is natural and inherent in humans and things. “The standard of virtue is the law of life, so that good life is good. The accuracy of goodness and badness is in life”[10]; “However, goodness is in life is clear. People Sweetheart Garden regard life as permanence, and should fulfill their life as goodness, and vice versa”[11]. Liu Xian used many classical statements when he criticized “the truth of goodness is in life”, such as “The great virtue of Liuhe is called life”, “One yin and one yang is called Taoism. Continuing it is good, and accomplishing it is nature”, “The Doctrine of the Mean” “The kindness of the good is achieved by oneself”, “The Book of Songs·Sacrificial Sect” “The inner self is in one’s own way”, etc. The understanding of “good is in life” reminds the meaning of goodness and jade formation, that is, the birth of thousands of things, the birth of thousands of things, and the birth of all thousands of things. Born is a natural birth, and the same is based on nature, which includes nature, nature, regulation and order. The meaning of success is also the reason why goodness has the absolute and most basic nature. “Therefore, goodness is absolutely right, and know the goodness of nature, and the goodness of nature is self-doubted. Knowing that goodness is based on nature, all goodness can be established” [12]. After quoting the “Art of Life” before, Liu Xian added annotation, “That is, life law. Or life philosophy and moral learning are not the same, because life philosophy speaks people’s psychological thoughts and do not take good as the standard. In fact, ordinary people’s psychological thoughts are self-righteous.” [13] The content of “or” in the annotation represents people’s understanding after turning, standardizing, and thoroughly naturalizing the principles of goodness. Through Liu Xian’s conception based on “natural” and “life”, goodness can become t
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